V4: 


LIBRARY 


UNIVER8ITT  Of 

CAuromu 


.^f:^^Y, 


SWAMI   ABHEDANANDA 


VEDANTA    PHILOSOPHY 


THREE   LECTURES 


ON 


SPIRITUAL  UNFOLDMENT 


BY 


SWAMI   ABHEDANANDA 

Author  of  "India  and  her  People  ",  "Self-Knowledge  ",  "How  io  be  a 
Yogi^',  "Dmne  Heritage  of  Man  ",  etc. 


SEVENTH  EDITION' 


VEDANTA    ASHRAMA 

West  Cornwall,  Conn, 


Copyright,  1901, 

BY 

SWAMI  ABHEDANANDA 


3  133 
190/ 


CONTENTS 


L    Self-control 

II.     Concentration  and  Meditation 
III     God-consciousness 


165 


••  Self  is  the  lord  of  Self,  who  else  could  be  the  lord  ?  " 
"  One's  own  Self  conquered  is  better  than  all  other  people ;    not 
even  a  god  could  change    into    defeat  the  victory   of   a  man  who 
has    vanquished    himself    and    always    lives    under    restraint." — 
Dhammapada. 


SELF-CONTROL. 

Every  religion  can  be  divided  into  two 
parts,  one  of  which  may  be  called  the  non- 
essential and  the  other  the  essential.  Doc- 
trines, dogmas,  rituals,  ceremonies,  and  myth- 
ology of  all  the  organized  religious  creeds 
come  under  the  head  of  the  non-essential.  It 
is  not  meant  by  this  that  they  are  useless;  on 
the  contrary,  the  very  fact  of  their  existence 
proves  that  they  are  helpful  and  necessary  at 
certain  stages  of  progress.  What  I  mean  is, 
that  it  cannot  be  said  that  they  are  absolutely 
necessary  for  making  one  live  a  purely  spiritual 
life.  A  man  or  a  woman  may  be  highly  spirit- 
ual without  performing  any  of  the  rituals  and 
ceremonies  ordained,  either  by  the  scriptures 


VEDANTA  PHILOSOPHY. 

of  the  world,  or  by  any  religious  hierarchy. 
A  man  or  a  woman  may  be  truly  religious 
without  believing  in  any  creed,  doctrine, 
dogma,  or  mythology.  Those  who  think  that 
these  non-essentials  are  indispensable  for  at- 
taining to  the  ultimate  goal  of  religion,  have 
not  yet  grasped  the  fundamental  principles 
that  underlie  all  religions;  they  mistake  the 
non-essential  for  the  essential;  they  cannot 
discriminate  the  one  from  the  other;  they  lack 
the  insight  of  spiritual  illumination.  Those 
who  understand  the  essentials  of  religion  and 
strictly  follow  them  in  their  every-day  life  do 
not  disturb  themselves  about  the  non-essentials; 
these  simple  and  sincere  souls  alone  reach  the 
goal  of  religion  by  the  shortest  way  possible. 

The  essentials  of  religion  are  principally  two : 
Self-knowledge  and  Self-control.  Self-knowl- 
edge means  knowledge  of  the  higher  Self,  the 
divine  nature  of  man;  and  self-control  is  the 
restraint  of  the  lower  self  or  selfish  nature. 
True  knowledge  of  the  divine  Self  comes  when 
the  lower  self  is  subdued.    In  ancient  times, 


SELF-CONTROL. 

Greek  philosophers  understood  these  two  as 
the  essentials  of  religion,  therefore  over  the 
temple  entrance  at  Delphi  the  phrase  ''Know 
Thyself"  was  so  conspicuously  engraven. 
Heraclitus,  the  ancient  Greek  philosopher,  in- 
terpreted this  motto  by  saying:  *'It  behooves 
all  men  to  know  themselves  and  to  exercise 
self-control." 

In  India,  the  ancient  Seers  of  Truth  under- 
stood the  essential  part  of  rehgion  so  well  that 
they  tried  their  best  to  keep  it  separate  from 
the  non-essential  part  of  the  popular  religion 
of  the  masses.  The  result  of  such  attempts 
was  the  discovery  of  the  system  of  Yoga.  The 
system  of  Yoga  deals  entirely  with  the  essen- 
tials of  religion;  it  does  not  teach  any  dogma, 
creed,  ritual,  ceremony,  or  mythology.  Its 
main  object  is  to  teach  mankind  the  different 
methods  of  attaining  the  knowledge  of  the  true 
Self,  and  the  practice  of  self-control.  A  true 
Yogi  is  one  who  has  perfect  control  over  him- 
self,  and  who   has   acquired   self-knowledge. 

The  science  of  Yoga  explains  what  self-con- 
7 


VEDANTA  PHILOSOPHY. 

trol  is,  how  it  can  be  acquired,  and  what  is  the 
nature  of  self-knowledge.  A  Yogi  therefore 
reaches  the  ultimate  goal  of  religion  and  spir- 
itual perfection  without  wasting  his  energy  in 
the  practice  of  non-essentials. 

The  non-essentials  of  religion  are  like  a 
huge  heap  of  husks,  under  which  Hes  hidden 
the  kernel  of  the  essential  truth;  wherever 
there  is  too  much  of  non-essentials,  there  pre- 
vail religious  corruption,  superstition,  and 
false  theology,  the  main  object  of  which  is  to 
convince  the  ignorant  masses  that  the  heap  of 
non-essential  dogmas,  doctrines,  ceremonies, 
and  rituals  must  be  observed  by  all  who  wish 
to  be  rehgious.  But  the  science  of  Yoga,  being 
free  from  dogmas,  ceremonies,  and  rituals, 
suffers  neither  from  corruption  nor  from  super- 
stition, nor  does  it  need  any  theology.  It  is 
pure  and  simple.  It  welcomes  to  its  fold  all 
sincere  and  earnest  souls  who  are  searching  for 
higher  truth  and  spiritual  life,  and  seeks  to 
make  them  spiritual  by  giving  the  essentials 
of  rehgion  as  their  highest  ideal.    It  teaches 


SELF-CONTROL. 

them  the  method  by  which  self-control  and 
knowledge  of  the  Supreme  Self  can  be  acquired. 

Self-control  means  the  control  of  the  lower 
self,  or  the  animal  nature  of  man,  by  developing 
the  higher  powers  that  are  latent  in  the  indi- 
vidual soul.  Having  ascended  the  grades  of 
evolution  from  the  lower  animals,  man  lives  at 
first  on  the  animal  plane;  then  as  he  rises 
higher  and  higher,  the  latent  powers  of  the  soul 
gradually  begin  to  manifest  and  overcome  his 
animal  tendencies. 

Self-control  is  not  manifested  in  the  charac- 
ter of  any  man  who  ignorantly  obeys  the  dic- 
tates of  the  senses,  and  blindly  serves  the  in- 
ternal masters  of  passion,  anger,  greed,  self- 
delusion,  pride,  and  egotism.  Those  who  can 
control  themselves,  or  check  the  mad  rush  of 
the  mind  toward  sense  objects,  and  who  cease 
to  obey  those  animal  impulses  which  are  stand- 
ing Uke  fierce  enemies  in  the  path  of  spiritual 
progress,  enjoy  undisturbed  peace  as  long  as 
they  live,  thus  reaching  the  highest  goal  of 

freedom;  but  those  who  are  constantly  guided 
9 


VEDANTA   PHILOSOPHY. 

by  sudden  waves  of  passion,  anger,  pride,  jeal- 
ousy, and  hatred,  are  always  disturbed  in  their 
minds;  they  are  restless  and  unhappy.  How 
can  persons  who  are  slaves  of  their  senses  ex- 
pect happiness?  Happiness  comes  in  the 
state  of  perfect  freedom,  and  not  in  slavery; 
that  freedom  again  can  be  acquired  only 
through  the  practice  of  self-control;  therefore 
those  who  desire  to  enjoy  unbounded  happi- 
ness and  peace  of  mind  on  this  earth  should 
struggle  for  freedom  by  learning  to  practice 
self-control. 

The  attainment  of  self-control  is  easy  for 
those  who  have  learned  to  study  their  own 
minds,  and  who,  after  discovering  their  weak- 
nesses, try  to  reform  their  own  characters. 
Like  the  lower  animals,  the  natural  tendency 
of  human  beings  is  to  seek  pleasure  and  to 
avoid  pain.  As  long  as  man  lives  in  the  dark- 
ness of  ignorance,  and  cannot  trace  the  causes 
which  make  him  happy  or  unhappy;  as  long 
as  he  does  not  understand  whether  happiness 

and  pleasure  come  from  external  objects  or 
10 


SELF-CONTROL. 

from  within,  so  long  he  fails  to  be  master  of 
himself.  Right  discrimination  of  the  condi- 
tions which  make  one  happy  or  unhappy  is  the 
surest  guide  in  the  path  which  leads  to  the  at- 
tainment of  self-control. 

Now  let  us  examine  the  present  conditions  of 
our  minds.  They  are  naturally  attracted  by 
the  objects  which  are  pleasing  to  the  senses,  or 
which  help  in  fulfilling  the  purposes  and  desires 
that  are  extremely  strong  in  us.  The  majority 
Ox  mankind  are  attached  to  those  objects  which 
give  pleasure,  both  sensuous  and  mental.  They 
are  never  attached  to  anything  or  anybody 
where  they  do  not  find  pleasure.  In  the  same 
manner  it  can  be  shown  that  the  natural  ten- 
dency of  the  mind  is  also  to  get  away  from 
pain.  The  eyes  are  pleased  to  look  at  the  beau- 
tiful color  which  attracts  them,  the  ears  are 
pleased  to  hear  sweet  words,  melodious  notes, 
and  good  music.  We  like  to  smell  sweet  fra- 
grance, and  to  taste  the  things  pleasing  to  the 
palate.    Yet   that   which   is   pleasing  to   the 

senses  of  one  man  may  give  pain  to  another. 
11 


VEDANTA   PHILOSOPHY. 

A  Chinaman  enjoys  Chinese  music,  but  it  is 
painful  to  our  ears.  Similarly,  the  music  which 
is  delightful  to  our  ears  gives  no  pleasure  to  a 
Chinaman.  Western  music  seems  like  howl- 
ing and  screaming  to  many  Oriental  ears  which 
are  not  trained  to  it.  Many  people  enjoy 
curious  flavors  and  high  seasoning,  and  others 
are  disgusted  by  them.  Some  people  enjoy 
the  burning  sensation  in  the  tongue  and  throat 
produced  by  red  pepper,  while  others  feel  pain 
from  it  and  shun  it.  The  same  color,  same 
sound  or  taste  which  is  pleasing  to  one,  may 
be  a  source  of  intense  discomfort  to  another. 
This  shows  that  pleasure  and  pain  are  not  the 
inherent  properties  of  the  objects  of  senses, 
but  that  they  depend  upon  the  conditions  of 
the  mind  and  body  which  come  in  direct  con- 
tact with  those  objects. 

Mind  has  tremendous  power  over  the  body; 
if  a  certain  idea  gets  possession  of  the  mind  it 
affects  the  body  and  produces  corresponding 
changes  in  the  whole  system.     The  same  mind 

which  found  pleasure  in  a  certain  thin 9^  at  one 
12 


SELF-CONTROL. 

time,  dislikes  the  very  sight  of  that  thing  if  new 
ideas  happen  to  get  a  hold  upon  it.  For  ex- 
ample, animal  flesh  gives  pleasure  to  a  meat 
eater  as  long  as  he  thinks  it  is  the  right  kind  of 
food,  but  when  the  nobler  principles  of  vegeta- 
rian diet  dawn  upon  his  mind  and  convert  him 
into  a  vegetarian,  the  very  odor  of  meat  will  be 
offensive,  and  may  make  him  feel  ill;  his 
stomach  will  refuse  to  digest  animal  flesh,  and 
it  may  even  become  a  cause  of  pain  and  suffer- 
ing to  him.  Therefore,  it  can  be  said  that 
there  is  nothing  in  the  universe  from  which  all 
individuals  can  derive  absolute  pleasure  or 
absolute  pain,  or  that  can  even  please  the  same 
individual  at  all  times.  Those  who  seek  pleas- 
ure from  the  objects  of  senses  cannot  stick  to 
one  particular  enjoyment  all  the  time.  If 
they  try  to  enjoy  the  same  thing  day  after  day, 
they  will  soon  tire  of  it;  satiety  is  the  inevitable 
result,  and  with  that  comes  loss  of  interest. 

Suppose  a  lady  who  is  passionately  fond  of 
the   opera  should  constantly  hear  the  same 

opera  day  and  night,  without  hearing  or  doing 
13 


VEDANTA  PHILOSOPHY. 

anything  else,  she  would  surely  tire  of  it  in  a 
few  days.  Constant  change  of  the  objects  of 
pleasure  is  absolutely  necessary  for  those 
people  who  seek  pleasure  from  the  external 
world.  It  is  for  this  reason  that  many  people 
who  are  too  poor  to  afford  much  variety  in 
their  pleasures  delude  themselves  by  thinking 
that  wealth  would  give  them  all  they  desire, 
and  envy  those  who  possess  large  fortunes, 
foolishly  believing  that  the  rich  must  be  always 
happy.  In  this  way  they  often  fail  to  enjoy  the 
pleasures  within  their  reach,  thus  making  their 
life  a  burden.  They  fail  to  understand  that 
wealth  has  its  own  trials,  that  are  often  only 
little  more  bearable  than  the  ills  of  poverty. 
The  truth  is  that  true  happiness  can  only  be- 
long to  him  who  can  control  his  mind.  The 
practice  of  self-control  would  be  a  great  bless- 
ing to  all  these  unhappy  people;  it  would 
make  their  lives  happier  and  better  worth  liv- 
ing. 
Before  we  can  control  the  natural  tendency 

of  the  mind  to  seek  pleasure  in  external  ob- 
14 


SELF-CONTROL. 

Jects,  we  must  know  that  the  feeling  of  pleasure 
depends  upon  the  feeling  of  pain.  If  we  do 
not  have  any  feeling  of  pain  whatever,  we 
cannot  enjoy  a  pleasant  feeling.  Pleasure  is 
pleasure  only  when  it  stands  in  relation  to  the 
feeling  of  pain.  Whenever  we  compare  one 
sensation  or  feeling  with  another,  we  find  one 
more  pleasing  than  the  other;  the  less  pleasing 
one  is  ordinarily  called  painful.  The  tendency 
of  our  mind  is  to  seek  objects  that  are  more 
pleasing  than  those  which  we  already  possess, 
or  happen  to  enjoy,  and  the  moment  we  find 
a  thing  which  we  think  would  produce  a  more 
agreeable  sensation  than  the  things  we  now 
have,  we  crave  to  possess  it.  Having  satisfied 
the  craving,  if  after  comparison  we  discover 
that  the  latter  is  not  better  than  the  former, 
we  remain  as  unsatisfied  as  before,  and  may 
even  wish  to  go  back  to  the  former  condition. 
Thus  we  can  understand  that  although  pleas- 
ure and  pain  may  arise  in  different  individuals 
from  their  contact  with  the  same  objects  of 

senses,  the  natural  tendency  of  mind  is  to 
15 


VEDANTA  PHILOSOPHY. 

seek  pleasure  and  avoid  pain.  We  are  at- 
tached to  those  objects  from  relation  with 
which  we  derive  pleasure,  but  the  moment 
these  cease  to  yield  us  gratification,  we  become 
indifferent  to  the  very  things  we  so  eagerly 
desired;  sometimes  we  grow  to  hate  them 
and  wish  to  get  away  from  them. 

Our  minds  are  constantly  seeking  new 
objects  of  pleasure  through  the  gates  of  the 
senses,  and  attach  themselves  to  every  fresh 
object  that  promises  to  give  us  a  pleasant 
feeling  or  sensation.  While  this  attachment 
lasts,  the  mind  becomes  a  slave  to  it.  If 
anything  happens  to  come  in  the  way  and 
prevent  the  mind  from  enjoying  a  particular 
pleasure,  the  mind  tries  to  overcome  the 
obstacle.  The  stronger  the  opposing  power, 
the  greater  is  the  mental  struggle  to  subdue  it. 
If  the  desire  be  very  strong  and  we  cannot 
succeed  in  gratifying  it  by  ordinary  means, 
we  often  get  enraged  and  adopt  more  violent 
measures,  thus  losing  all  possibility  of  a  peace- 
ful state  of  mind. 

16 


SELF-CONTROL. 

That  simple  desire  for  enjoyment  takes  the 
form  of  a  ruling  passion,  agitates  the  whole 
mind,  and  manifests  in  the  form  of  anger  and 
unrest.  In  that  agitated  state  of  the  mind  we 
lose  the  sense  of  right  and  wrong,  memory 
grows  dull,  understanding  gets  confused,  we 
lose  foresight  and  act  like  brutes.  Passion  is 
the  stronger  form  of  desire;  the  same  strong 
desire,  when  acting  under  opposition,  takes 
the  form  of  anger.  Desire  is  the  first  stage, 
passion  is  the  second  stage,  and  the  third 
stage  is  anger. 

Passion  and  anger,  again,  lead  to  hatred, 
jealousy,  and  many  other  wicked  feelings 
which  are  expressed  outwardly  in  the  form  of 
vicious  acts.  He  who  can  control  his  mind 
from  being  disturbed  by  passion  and  anger 
has  obtained  self-control.  The  control  of 
passions  and  anger  comes  when  the  mind  does 
not  seek  pleasure  from  external  objects,  but 
learns  by  experience  that  pleasure  which  can 
be  derived  through  the  senses  is  very  tran- 
sient; it  lasts  for  a  few  seconds  only,  and  its 
17 


VEDANTA  PHILOSOPHY. 

/rue  source  is  not  in  the  object  itself,  but  de- 
pends mostly  upon  the  mental  and  physical 
conditions  of  the  enjoyer. 

We  have  seen  that  passion  and  anger  are  the 
second  and  third  stages  of  desire;  these  desires, 
according  to  the  Yogis,  remain  in  the  subcon- 
scious plane  of  our  minds.  Here  a  question 
arises:  What  is  the  cause  of  these  desires? 
A  Yogi,  trying  to  trace  the  cause  of  desires, 
says  that  they  are  the  outcome  of  the  dor- 
mant impressions  in  our  minds,  or  the  awak- 
ened state  of  these  impressions.  He  further 
says  that  when  we  enjoy  any  external  object 
through  our  senses,  our  minds  are  impressed 
with  certain  changes  which  are  produced 
while  we  are  in  direct  contact  with  the  thing. 
When  we  eat  an  apple,  the  impression  of  its 
taste  is  left  in  the  mind.  When  v/e  hear  a 
musical  note,  an  impression  of  the  note,  pleas- 
ant or  unpleasant,  remains  in  the  mind.  Simi- 
larly all  the  impressions  which  the  external 
objects  leave  in  the  mind  will  remain  there  in 

a  seed  form,  or  dormant  state,  by  the  law  of 
18 


SELF-CONTROL. 

persistence  of  force.  None  of  them  will  be 
lost;  whatever  things  we  have  enjoyed  or  suf- 
fered in  our  hves  are  stored  up  in  that  seed 
form,  or  in  the  form  of  dormant  impressions. 
These  dormant  impressions  are  the  causes  of 
our  desires. 

Some  of  the  Western  psychologists  have 
supported  this  theory  of  the  Yogis.  Professor 
Beneke  says  in  his  "Elementary  Psychology": 
"What  has  once  been  produced  in  the  soul 
continues  still  to  exist,  even  when  it  has  ceased 
to  be  excited.  That  which  was  conscious 
merely  becomes  unconscious,  or  lives  in  the 
internal  substance  of  the  soul."  Sir  William 
Hamilton  admits  the  existence  of  the  latent 
impressions  when  he  says:  "The  whole  we 
are  conscious  of,  is  constructed  out  of  what 
we  are  not  conscious  of."  He  explains  the 
psychic  activity  of  the  subconscious  plane 
by  comparing  the  chain  of  impressions  or 
thoughts  with  a  row  of  biUiard  balls,  of  which, 
if  struck  at  one  end,  only  the  last  one  moves, 

the  vibration  being  merely  transmitted  through 
19 


VEDANTA  PHILOSOPHY. 

the  rest.  But  a  Yogi  says  that  these  dormant 
impressions  are  the  seeds  or  real  cause  of 
desires. 

Let  us  suppose  that  the  mind  substance  is 
like  a  sea,  that  the  surface  is  the  conscious 
plane,  and  that  the  dormant  impressions  lie 
deep  below  the  surface.  Here  we  should 
remember  that  anything  that  remains  in  a 
dormant  state  is  bound  to  manifest  when  the 
conditions  become  favorable.  Forced  by  their 
inward  nature,  when  the  dormant  impressions 
begin  to  manifest,  they  may  be  said  to  slowly 
rise  up  from  the  bottom  of  the  sea  of  mind  in 
the  form  of  minute  bubbles.  We  may  call  this 
bubble  the  subtle  state  of  desire,  or  the  awak- 
ened impression.  Then  it  gradually  rises  to 
the  surface  and  appears  larger  and  larger  in 
size.  Let  us  call  this  bubble  state  of  the 
awakened  impression,  desire;  then  the  bubble 
of  desire,  after  playing  on  the  surface  of  the 
mental  sea  for  some  time,  bursts  there  and 
takes  the  form  of  a  wave,  and  agitates  the 

whole  sea  of  mind,  transforming  it  into  one 
20 


SELF-CONTROL, 

mass  of  impulse.  The  mind  becomes  restless, 
peace  is  disturbed,  power  of  discrimination 
becomes  dull,  we  do  not  know  whether  good 
or  bad  results  will  follow  should  we  yield  to 
the  impelling  impulse;  we  are  forcibly  driven 
headlong  toward  the  object  of  desire,  what« 
ever  it  be,  mental  (like  ambition,  pride,  etc.), 
or  merely  sensuous.  In  fact,  our  controlling 
power  having  been  overcome  by  that  wave  of 
desire,  we  can  no  longer  call  it  desire.  It 
temporarily  takes  the  form  of  a  ruling  passion, 
or  strong  impulse.  That  tremendous  im- 
pulse controls  our  nerves,  muscles,  and  the 
whole  body;  we  struggle  to  gratify  this  long- 
ing, only  to  find,  when  we  have  attained  the 
thing  and  gratified  the  longing,  that  the  satis- 
faction is  but  brief.  The  tempest  that  wrecked 
our  self-control  gradually  subsides,  and  the 
particular  desire  that  provoked  it  returns 
again  to  its  dormant  state;  then  a  temporary 
peace  of  mind  is  regained  and  we  remain 
happy  for  a  time. 

In  the  meanwhile  another  dormant  impres- 
21 


VEDANTA  PHILOSOPHY. 

sion  gets  ready  to  appear  in  the  form  of  a 
bubble.  Slowly  it  rises  up  from  the  subcon- 
scious to  the  conscious  plane,  and  the  same 
process  is  repeated.  This  ever-recurring  series 
of  desires  and  their  temporary  gratification 
forms  the  daily  life  of  all  such  persons  as  have 
not  learned  to  control  their  minds.  When 
this  fleeting  peace  of  mind,  or  so-called  hap- 
piness, has  been  secured,  the  desire  subsides 
into  a  dormant  state  for  a  longer  or  shorter 
period.  This  process  is  continuously  going 
on  in  each  mind  at  every  moment.  Suppose 
a  person  is  invited  to  a  dinner  party,  where  he 
partakes  of  something  very  delicious  which 
he  never  tasted  before  and  which  he  likes 
immensely.  Do  you  think  that  the  impression 
of  that  taste  will  be  lost  as  soon  as  the  dinner 
is  over?  Certainly  not;  it  will  remain  in  the 
mind  and  engender  a  desire  for  the  same  thing 
again;  the  memory  will  recall  that  impression 
and  it  will  become  the  cause  of  a  fresh  desire. 
In  this  manner  it  can  be  shown  that  every  new 

impression  is  the  cause  or  seed  of  a  new  desire. 
22 


SELF-CONTROL. 

When  a  man  begins  to  drink  intoxicating 
liquors  he  feels  a  peculiar  sensation;  it  drives 
away  his  dullness,  exhilarates  him,  excites  his 
nervous  system,  and  makes  him  happy  for 
the  time  being.  After  the  effect  of  the  stimu- 
lant is  over,  the  impression  of  the  agreeable 
feeling  it  produced  is  left  in  his  mind;  for  some 
time  it  remains  latent,  then  it  rises  up  in  the 
form  of  a  desire,  or  bubble,  to  the  surface  of 
his  mental  sea.  Rising  to  the  surface  it 
bursts  and  produces  a  wave,  or  impulse,  which 
intensifies  the  desire  and  leads  him  to  drink 
again.  The  fresh  exhilaration  creates  another 
impression,  which  stamps  itself  upon  the  for- 
mer, and  the  process  goes  on  with  increasing 
frequency.  With  every  fresh  yielding  to  de- 
sire, the  old  impression  is  deepened,  until 
the  series  of  stored-up  impressions  becomes 
so  strong  that  it  forms  a  part  of  his  nature 
and  becomes  what  we  call  habit.  Similar 
processes  have  produced  all  varieties  of  habits, 
good  and  bad,  which  we  find  in  different  peo- 
ple in  different  countries.  A  kindred  process 
23 


VEDANTA  PHILOSOPHY. 

produces  what  we  call  instinct  in  the  lower 
animals. 

The  stored-up  impressions  of  one  life  are 
not  lost  by  the  death  of  the  body,  but  will 
remain  latent  for  some  time  and  will  become 
the  causes  of  future  desires  in  another  life. 
Each  one  of  us  is  bom  with  the  stored-up 
impressions  of  his  past  birth,  which  will  re- 
appear in  the  form  of  various  tendencies, 
desires,  and  habits.  This  is  the  explanation 
of  the  wideVariation^  we  see  in  members  of 
the  same  family,  for  which  heredity  alone,  or 
even  heredity  plus  environment,  fails  to  ac- 
count. As  the  number  of  impressions  in- 
creases, desires  also  increase,  as  has  been 
said;  if  we  allow  the  desires  to  rise  up  and 
play  in  our  minds,  they  will  take  the  forms  of 
passion  and  anger,  disturb  mental  peace, 
create  new  impressions,  and  be  in  turn  the 
causes  of  fresh  desires.  Thus,  there  is  no 
hope  of  controlUng  the  mind  by  mere  gratifi- 
cation of  desires.  There  is  no  hope  of  sati- 
ating the  craving  for  enjoyment  by  getting 
24 


SELF-CONTROL. 

the  objects  of  pleasures;  this  is  simply  putting 
fuel  on  fire,  or  oil  on  flames.  The  more  we 
enjoy,  the  more  will  desires  increase.  Foolish 
people,  who  have  never  analyzed  their  minds, 
indulge  their  desires  and  seek  pleasure  from 
outside  objects.  No  one  has  succeeded  in 
attaining  self-control  by  being  a  slave  to  de- 
sires, nor  has  any  one  become  free  from  de- 
sires by  gratifying  them.  Therefore,  a  Yogi 
says:  "As  fire  is  not  quenched  by  butter,  so 
the  fire  of  desire  will  never  be  put  out  by  the 
objects  of  pleasure.  The  more  butter  is 
poured  on  a  fire,  the  more  it  will  flare  up; 
similarly,  the  more  the  objects  of  desire  are 
indulged,  the  more  the  desires  will  increase. 
If  a  person  were  to  possess  all  the  objects  upon 
this  earth,  still  his  greed  would  not  stop,  he 
would  seek  something  more."  Do  you  sup- 
pose that  a  man  who  works  hard  to  become  a 
millionaire  will  ever  be  satisfied  with  his  pos- 
sessions and  cease  to  acquire  more?  He  will 
go  on  seeking  to  add  to  them  as  long  as  he  will 

live.    A  poor  man  desires  to  be  rich,  a  rich 
25 


VEDANTA  PHILOSOPHY. 

man  desires  to  be  a  millionaire,  and  a  million- 
aire wants  to  be  a  multi-millionaire,  and  so 
on;  where  is  there  any  rest?  Where  is  there 
happiness?  When  will  his  thirst  for  pos- 
sessions or  enjoyment  cease?  Will  he  ever 
acquire  control  over  his  mind?  Perhaps  not 
in  this  life. 

Thirst  for  enjoyment  is  the  real  disease  in 
us;  its  various  symptoms  are  passions,  am- 
bition, pride,  hatred,  jealousy,  anger,  etc. 
Tremendous  mental  strength  and  will-power 
are  required  to  control  the  restless  mind  from 
taking  the  forms  of  waves  of  passion  and 
anger.  The  perfect  restlessness  of  the  mind 
of  an  ordinary  person  who  is  the  slave  to  his 
desires  and  passions  has  been  vividly  described 
by  a  Yogi;  the  poet  could  not  find  a  better 
illustration  than  to  compare  it  with  a  monkey, 
who  is  restless  by  nature;  then  thinking  this 
was  not  quite  enough,  he  added  drunken 
monkey,  stung  by  a  scorpion.  When  any 
one  is  stung  by  a  scorpion,  he  jumps  about 

from  place  to  place  for  nearly  two  days,  so 
26 


SELF-CONTROL. 

you  can  imagine  the  restlessness  of  that  poor 
monkey;  still  the  poet  found  something  lack- 
ing in  the  simile,  so  he  completed  it  by  saying : 
**At  last  the  monkey  was  possessed  by  a 
demon."  Is  there  any  expression  by  which 
we  can  describe  the  wretched  state  of  that 
poor  monkey?  Such  is  the  ordinary  state  of 
our  mind.  Naturally  it  is  restless,  but  it  be- 
comes more  so  when  it  drinks  the  wine  of 
ambition,  still  more  when  it  is  stung  by  the 
scorpion  of  jealousy;  but  the  climax  is  reached 
when  the  demon  of  pride  enters  the  mind  and 
takes  possession  of  it.  In  such  a  case,  how 
difficult  it  is  to  bring  the  mind  under  control  I 
To  conquer  mind  is  more  difficult  than  to  con- 
quer the  whole  world.  He  is  the  greatest 
hero  and  the  real  conqueror  of  the  world  who 
has  conquered  his  own  mind.  "He  that 
ruleth  his  spirit  is  greater  than  he  who  taketh 
a  city."  A  Yogi  says:  "If  one  man  conquers 
in  battle  a  thousand  times  a  thousand  men,  and 
if  another  conquer  himself,  he  is  the  greatest 

of   conquerors."    Therefore    we    should   pay 
27 


VEDANTA   PHILOSOPHY. 

special  attention  to  the  study  of  the  mind;  we 
should  learn  to  analyze  its  nature  and  con- 
stantly watch  over  its  various  modifications, 
trying  to  develop  and  strengthen  the  will 
power. 

A  Yogi  develops  his  will-power  by  daily 
practice;  he  rouses  up  the  higher  powers  and 
continues  to  fight  against  his  greatest  enemies 
with  firmness  and  determination  until  he  ac- 
complishes his  end.  Perfect  self-control  of  a 
Yogi  is  that  state  of  mind  where  no  desires 
or  passions  of  any  kind  disturb  the  peace  and 
tranquillity  of  his  soul.  Such  a  state  can  be 
acquired  more  easily  by  removing  the  bubbles 
of  desires  before  they  take  the  wave  form  of 
passions,  that  is,  by  attacking  them  while 
they  are  in  their  weak  state.  This  can  be 
done  either  by  right  discrimination  of  the 
nature  of  desire  or  by  comparing  the  tran- 
sitory pleasure  which  results  from  our  con- 
tact with  the  objects  of  senses,  with  the  serene, 
peaceful  mind  which  is  undisturbed  by  de- 
sires or  passions.  We  should  also  remember 
28 


SELF-CONTROL. 

that  the  highest  ideal  of  our  life  is  not  pleasure 
of  the  senses,  nor  slavery  to  desires  and  pas- 
sions, but  the  attainment  of  mastery  over  the 
lower  self,  and  the  manifestation  of  the  Su- 
preme Self. 

There  is  another  way  of  obtaining  self-con- 
trol, through  concentration  and  meditation. 
Concentrate  your  mind  upon  the  Supreme 
Self  and  do  not  let  it  be  disturbed  by  any 
other  thought  or  desire  at  that  time.  Those 
who  have  read  the  "Light  of  Asia"  will  re- 
member that  when  Buddha  sat  in  meditation 
under  the  Bo  tree  all  the  dormant  impressions 
began  to  rise  in  his  mind.  They  are  described 
as  the  attendants  of  M^ra,  the  personified 
evil  thought.  But  Buddha  said:  ''It  is  better 
to  die  on  the  battlefield  while  fighting  with 
the  enemy  than  to  be  defeated  and  forced  to 
live  like  a  slave,  seeking  little  bits  of  sense 
pleasures  and  enjoyments."  With  such  a 
strong  determination  Buddha  became  master 
of   himself;     whosoever   will   display    similar 

determination    of    purpose    and    strength    of 
29 


VEDANTA  PHILOSOPHY. 

character,  will  surely  attain  perfect  self-con- 
trol. They  alone  who  have  acquired  self- 
control  enjoy  eternal  peace  and  happiness  in 
this  life,  and  attain  the  goal  of  all  religions, 

the  knowledge  of  the  Divine  Self. 
30 


CONCENTRATION  AND  MEDITATION. 

The  spiritual  life  of  a  man  or  a  woman 
depends  upon  the  subjugation  of  the  senses, 
upon  control  of  the  passions,  and  upon  the 
manifestation  of  the  divine  powers  that  are 
latent  in  every  individual  soul.  Such  a  spirit- 
ual life  can  be  attained  by  different  methods. 
Each  of  these  methods  is  called  in  Sanskrit 
"Yoga."  The  method  or  path  of  concen- 
tration and  meditation  is  known  as  the  "royal 
method,"  or  Rdja-Yoga  in  Sanskrit.  It  is 
the  royal  road  which  leads  to  the  realization 
of  Truth.  The  word  Raja- Yoga  is  a  com- 
pound word;  Raja  means  king,  and  Yoga 
method  of  concentration.  The  method  of 
concentration  is  described  as  the  king  of  all 
other  methods,  because  nothing  can  be  achieved 
without  concentration.     There  is  no  power  in 

the   universe   higher   than   the   power   which 
31 


VEDANTA  PHILOSOPHY. 

comes  through  concentration.  The  power 
acquired  by  its  practice  can  control  all  the 
physical  forces  of  nature.  A  Raja- Yogi  says 
that  wherever  he  concentrates  his  thoughts, 
there,  for  himself  and  to  his  own  consciousness, 
he  will  control  phenomena.  Raja- Yoga  teaches 
that  mind  is  the  sovereign  power  in  the  uni- 
verse. Faith-healers,  mental-healers,  Chris- 
tian Scientists  of  to-day  have  appreciated 
only  one  hundredth  part  of  the  mental  powers 
which  a  Yogi  in  India  claims  to  possess. 

When  the  mental  powers  are  properly 
guided  and  directed  toward  any  external  ob- 
ject the  true  nature  of  that  object  is  revealed, 
and  the  result  is  the  discovery  of  the  physical 
laws  which  govern  the  phenomenal  world. 
The  powers  of  the  mind  are  scattered  like  the 
rays  of  an  electric  light  that  illumines  the 
surrounding  objects.  An  electric  light  which 
enlightens  the  objects  within  a  very  limited 
circle  can  be  made  to  illumine  distant  objects, 
if  we  know  the  art  of  gathering  its  rays  into  one 
beam  and  can  throw  that  one  flood  of  con- 


CONCENTRATION  AND  MEDITATION. 

verged  rays  on  anything  at  a  considerable  dis- 
tance, as  is  done  by  a  search-light  lantern.  We 
may  compare  the  concentrated  mind  of  a 
Yogi  to  a  mental  search-light.  There  is  as 
much  difference  between  the  scattered  mind  of 
an  ordinary  individual  and  the  concentrated 
mind  of  a  Yogi  as  there  is  between  the  light  of 
an  ordinary  lamp  and  that  of  an  extremely 
powerful  search-light.  A  Yogi  can  throw  the 
search- light  of  his  min-l  upon  the  minutest 
objects  at  any  distance  in  the  realm  of  the  in- 
visible and  unknown,  and  can  learn  most  easily 
every  particular  connected  with  those  objects. 
When  the  same  concentrated  mind  of  a  Yogi 
is  directed  towards  the  internal  world,  it  en- 
lightens the  most  subtle  things  connected  with 
his  inner  nature  and  unveils  those  higher  laws 
which  govern  his  spiritual  nature. 

Each  individual  possesses  the  power  of  con- 
centration in  a  greater  or  less  degree,  and  uses 
it  in  his  or  her  every-day  life,  either  consciously 
or  unconsciously.     Concentration  in  its  sim-* 

plest  form  is  known  to  us  by  the  name  of  at- 
33 


VEDANTA  PHILOSOPHY. 

tention.  If  we  do  not  pay  attention  to  the  ob- 
ject which  we  see,  hear,  or  perceive  we  can- 
not understand  the  nature  of  that  thing.  When 
we  read  a  book  if  our  attention  be  diverted  to 
some  other  thing,  then  our  eyes  may  read  the 
letters  automatically  without  grasping  the 
meaning  or  sense  of  the  subject.  When  any 
one  speaks  to  you,  if  you  are  inattentive,  the 
words  uttered  will  enter  your  ears;  the  vibra- 
tions of  air  carried  by  auditory  nerves  to  the 
brain-centres  will  produce  molecular  changes 
in  the  cells  of  those  centres;  all  the  physio- 
logical conditions  necessary  for  the  perception 
of  a  sound  will  be  fulfilled,  but  still  for  want 
of  attention  you  will  not  hear  it.  When  you 
are  attending  a  lecture,  if  your  attention  be 
fixed  on  something  which  is  more  interesting, 
you  will  not  be  able  to  understand  what  is 
being  talked  about — in  fact,  you  will  not  even 
hear  a  single  word  that  is  said.  Similarly,  in 
every  instance  of  perception  of  sense  objects 
you  will  notice  that  if  there  be  no  attention 

behind  it,  you  do  not  really  perceive  at  all. 
34 


CONCENTRATION  AND  MEDITATION. 

The  power  of  attention  is  not  altogether 
an  acquired  faculty  but  is  largely  a  gift  of 
nature.  Many  are  born  with  this  power  largely 
developed,  but  wherever  there  is  the  manifes- 
tation of  mind,  we  find  more  or  less  of  the 
expression  of  this  power  of  attention.  It  is  a 
spontaneous  outgrowth  of  the  nature  of  our 
mind. 

The  power  of  concentrated  attention  mani- 
fests itself  in  the  lower  animals  as  well  as  in 
man.  It  varies  only  in  the  degree  of  intensity 
but  not  in  kind.  All  animals  first  direct  their 
attention  to  the  search  for  food.  A  vulture 
fixes  his  attention  on  the  object  of  his  prey, 
looks  at  it  from  a  great  distance,  then  falls 
upon  it  and  catches  it.  When  a  cat  catches  a 
mouse  or  a  tiger  falls  upon  his  prey,  he  fixes 
his  attention  first,  controls  his  senses  from 
distraction,  collects  the  scattered  forces  of  his 
mind  and  body,  and  ultimately  succeeds  in 
fulfilling  his  desires.  His  attention  is  so  con- 
centrated at  that  time  that  he  hardly  takes  any 

notice  of  anything  other  than  the  object  in 
35 


VEDANTA  PHILOSOPHY 

view.     Hunters  know  this  fact  so  well  that  they 
take  advantage  of  it  when  they  go  out  hunting 
wild  animals.     A  great   Yogi  in  India  once 
noticed  a  crane  standing  motionless  on  the  side 
of  a  brook  with  his  attention  so  deeply  con- 
centrated upon  a  fish  as  not  to  notice  the 
hunter  who   was  going  to   shoot   him.     The 
Yogi  was  so  astonished  that  he  exclaimed: 
"  O  crane !  Thou  art  my  teacher  in  concentra- 
tion.   I  shall  follow  thy  example  when  I  prac- 
tice   concentration."    In   all   beasts   of   prey 
the  necessity  for  this  concentrated  attention 
is  well  illustrated  by  the  w^ay  in  which  they 
get    their    food.     If    their    attention    be    dis- 
tracted by  a  sudden  noise  or  other  interruption 
their  quarry  is  likely  to  escape  them.     There 
are  many  instances  of  the  power  of  spontaneous 
attention  possessed  by  lower  animals.     In  such 
cases  mental  powers  are  centred  into  a  focus 
and    directed    towards    one    object.     Every 
sense  is  alert  and  under  complete  control,  the 
whole  physical  activity  is  converged  towards 
one  point,  and  for  the  time  being  motion  of  the 


CONCENTRATION  AND  MEDITATION. 

body  is  arrested.     Experience  has  taught  the 
animal  the  necessity  of  this  course  of  action. 

When  the  diverging  rays  of  the  mental  energy 
which  moves  the  whole  system  in  different 
directions  are  centred  into  a  focus  and  when 
the  concentrated  energy  is  forced  through  one 
channel,  it  strengthens  the  mind.  That  men- 
tal strength  sometimes  expresses  it*?elf  as 
physical  or  muscular  strength.  In  our  every- 
day life  we  find  the  expression  of  the  same 
power  of  spontaneous  attention.  Only  the 
workman  who  is  able  to  fix  his  mind  upon  his 
work  can  give  it  intelligent  attention,  can  rise 
above  being  a  mere  automaton.  A  motorman 
cannot  drive  an  electric  car  if  his  whole  atten- 
tion be  not  fixed  upon  his  work.  That  this  is 
a  well-understood  fact  is  evidenced  by  the  rule 
that  to  prevent  distraction  motormen  in  street- 
cars are  not  allowed  to  talk  with  passengers. 
The  rider  of  either  horse  or  wheel  who  allows 
his  surroundings  to  absorb  too  much  of  his 
attention  is   Uable  to   get   a  sudden  tumble. 

The  successful  chess-player,  playing  perhaps 
37 


VEDANTA  PHILOSOPHY. 

half  a  dozen  games  at  once,  has  to  exercise  a 
marvellous  force  of  concentrated  attention. 
In  dancing,  singing,  painting,  writing,  or  in 
any  other  avocation  no  man  can  do  his  best 
unless  his  mental  powers  are  properly  con- 
centrated upon  the  object  of  his  particular  line 
of  work. 

Without  using  the  power  of  attention  there 
could  not  be  any  great  artist,  sculptor,  or  phi- 
losopher; no  mathematician,  scientist,  or  chem- 
ist; no  astronomer,  musician,  or  composer. 
The  more  this  power  is  developed  the  more 
marvellous  are  its  results.  All  the  discoveries 
in  the  realms  of  nature,  inventions  of  machines 
and  of  other  things  which  we  see  to-day,  all 
the  amazing'  achievements  of  modem  science, 
are  nothing  but  the  results  of  that  wonderful 
power  of  concentrated  attention  displayed  by 
the  inventor  and  the  scientist.  If  a  born 
genius  should  suddenly  be  deprived  of  this 
power,  he  would  act  Hke  ordinary  men,  for 
what  we   call  genius  is   in  reality   immense 

power  of  concentration,  so  that  all  the  faculties 
38 


CONCENTRATION   AND   MEDITATION. 

devote  themselves  to  one  object,  which  pro- 
duces work  so  remarkable  that  we  at  once 
regard  the  man  who  manifests  this  wonderful 
ability  as  above  the  dead  level  of  ordinary 
humanity;  while  on  the  other  hand  if  an  idiot 
could  develop  and  manifest  this  one  power  of 
concentrated  attention,  then  he  would  be 
reckoned  as  one  of  the  geniuses  of  the  world. 
Such  is  the  power  of  concentration.  It  is  the 
source  of  all  our  knowledge.  In  short,  it  is 
the  condition  of  our  life.  Without  exercising 
a  certain  amount  of  this  power  we  could  only 
live  while  watched  over  by  others,  we  could 
not  avoid  the  constant  difficulties  and  dangers 
with  which  our  life  is  beset  on  all  sides.  Ninety- 
nine  per  cent,  of  the  diseases  and  accidents  in 
our  lives  are  the  results  of  inattention  to  the 
laws  which  govern  Hfe  and  health. 

A  child  in  the  earliest  period  of  its  life  ex- 
presses this  innate  power  of  attention  by  fixing 
its  gaze  upon  shining  objects  or  upon  the  face 
or  eyes  of  its  mother  or  nurse.    That  simple 

undeveloped  and  spontaneous  power  of  atten- 
39 


VEDANTA    PHILOSOPHY. 

tion  in  a  child  gradually  develops  as  the  little 
one  grows  older  and  comes  in  contact  with 
the  world. 

The  spontaneous  attention  which  expresses 
itself  in  lower  animals,  in  children  and  uncul- 
tured persons,  is  directed  at  first  towards  the 
objects  that  are  most  necessary  for  the  sus- 
tenance of  life,  such  as  food,  clothes,  etc.  As 
we  rise  above  the  animal  plane  through  cul- 
ture and  education  the  power  of  attention 
manifests  in  a  different  way.  Then  we  gradu- 
ally learn  to  direct  our  attention  towards  ob- 
jects which  are  not  merely  attractive  to  the 
senses  or  necessary  for  bodily  sustenance,  and 
can  fix  our  minds  on  such  things  as  are  attrac- 
tive to  our  intellect  and  higher  nature.  Here 
begins  voluntary  attention,  or  attention  well 
controlled  and  properly  directed  by  intellect 
and  will.  This  leads  to  the  intellectual  cul- 
ture of  an  individual  and  to  the  attainment  of 
mental  strength  and  to  the  creation  of  new 
thought-currents. 

The  same  attention,  v>rhen  directed  towards 
40 


CONCENTRATION  AND   MEDITATION. 

the  observance  of  moral  laws  and  right  actions 
which  bring  good  results  not  only  to  ourselves 
but  also  to  our  fellow  members  in  the  social 
order,  leads  to  the  moral  culture  of  our  minds. 
Again,  when  our  voluntary  attention  is  directed 
towards  our  spiritual  nature,  it  makes  us  vir- 
tuous and  religious  and  develops  our  spiritual 
character.     Ultimately,  when  it  is  directed  in 
the  form  of  concentrated  meditation  towards  the 
Universal  Spirit,  or  God,  it  brings  the  highest 
wisdom.    It  leads  to  the  freedom  of  the  soul 
from  the  bondages  of  ignorance,  delusion,  and 
selfishness,  and  results  in  the  attainment  of 
BHss  absolute,  which  knows  no  limit.     This 
highest  state  is  called  the  state  of  God-con- 
sciousness.   Therefore,    everything    that    has 
brought  human  beings  to  the  present  stage  of 
civilization,  culture,  and  advancement;    every 
act  that  produces  physical  good,  and  moral, 
intellectual,  and  spiritual  concepts  is  but  the 
expression  of  that  well-directed  power  of  con- 
centrated   attention.     Emerson    says:     *'The 

one  prudence  in  life  is  concentration;  the  one 
41 


VEDANTA  PHILOSOPHY. 

evil  is  dissipation.  Concentration  is  the  secret 
of  strength  in  poHtics,  in  war,  in  trade — in  short, 
in  all  management  of  human  afifairs.'* 

The  spontaneous  attention,  which  is  a  gift  of 
nature,  can  be  transformed,  by  voluntary  effort, 
into  the  power  of  higher  concentration  upon 
the  most  abstract  truths,  and  lastly  upon  the 
Absolute  ReaHty  of  the  universe.  That  simple 
power  can  become  enormously  strong  if  we 
know  the  secret  of  controlling  it.  As  a  gar- 
dener, by  severe  pruning,  forces  the  sap  of  the 
tree  into  one  or  two  vigorous  buds  instead  of 
suffering  it  to  spindle  into  a  sheaf  of  twigs,  so 
a  Yogi,  by  controlling  the  dissipated  mental 
powers  and  concentrating  the  whole  energy  on 
one  point,  stopping  for  the  time  being  the  mis- 
cellaneous activity  of  the  mind,  develops  a 
power  which  brings  wonderful  results  in  every 
line  of  his  work.  The  control  of  attention  by 
will-power  is  called  concentration,  in  Sanskrit 
Dh^ran^.  Perfect  concentration  brings  su- 
preme   control    over    external    and    internal 

phenomena.    This    kind    of    higher    concen- 
42 


CONCENTRATION  AND  MEDITATION. 

tration  is  described  by  "Patanjali  in  the  third 
chapter  of  his  "Aphorisms  on  R4ja-Yoga''; 
Dharan^,  or  concentration,  is  when  the  mind, 
being  restrained  from  taking  various  forms, 
holds  on  to  some  object,  either  in  the  body  or 
outside  the  body,  and  keeps  itself  in  that  state. 
If,  by  gradual  practice,  we  can  control  the 
modifications  of  the  mind-stuff,  such  as  sensa- 
tions, passions,  desires,  etc.,  and  converge  the 
whole  mental  energy  towards  one  point,  then 
that  process  is  called  Dharana,  or  concentra- 
tion. The  result  of  such  concentration  will 
vary  according  to  the  nature  of  the  object 
towards  which  the  concentrated  mental  energy 
is  directed.  The  principal  aids  to  concentra- 
tion in  the  way  of  obtaining  the  best  results 
from  it  are,  first,  right  discrimination  of  the 
object  of  concentration;  secondly,  a  clear  and 
definite  understanding  of  what  one  wishes  to 
acquire;  thirdly,  self-confidence;  and  lastly, 
firm  determination,  settled  purpose,  and  per- 
severance.    Disraeli   said:    "I   have  brought 

myself,  by  long  meditation,  to  the  conviction 
43 


VEDANTA  PHILOSOPHY. 

that  a  human  being  with  a  settled  purpose 
must  accomplish  it,  and  that  nothing  can 
resist  a  will  which  will  stake  even  existence 
upon  its  fulfilment."  According  to  a  Yogi, 
a  firm,  resolute,  and  determined  mind  with  a 
settled  purpose  will  accomplish  the  best  re- 
sults of  concentration  in  the  shortest  time 
possible. 

Man's  greatest  achievement  is  to  understand 
the  mysteries  of  his  own  being — to  know  him- 
self. A  true  Yogi,  therefore,  does  not  care 
to  concentrate  his  mind  upon  a  search  for 
pleasure  as  worldly  persons  do.  He  does  not 
even  spend  his  mental  energy  in  trying  to 
avoid  things  which  may  appear  unpleasant 
for  a  short  time.  He  does  not  divert  his 
mental  powers  by  fixing  his  attention  upon 
the  diseases  of  other  persons,  nor  does  he  con- 
centrate them  to  gain  selfish  ends  by  injuring 
others,  as  trusts  and  monopolies  of  the  civil- 
ized world  do;  nor  does  he  practice  black 
magic.  A  true  Yogi  never  concentrates  his 
mind  upon  the  phantoms  of  wealth  and  vain 

44 


CONCENTRATION  AND   MEDITATION 

earthly  ambitions.  According  to  a  Yogi,  this 
kind  of  misdirected  concentration  brings  waste 
of  that  energy  which  must  be  stored  up  to  a 
considerable  extent  before  the  highest  result 
of  concentration  in  spiritual  Hfe  can  be  ob- 
tained. All  these  worldly  objects  are  but 
obstacles  in  the  path  of  spiritual  progress. 
Few  people  in  this  world  can  understand  why 
these  things  obstruct  the  path  of  spiritual 
development.  But  a  true  Yogi  is  one  who 
can  discriminate  truth  from  untruth,  real  from 
unreal,  spirit  from  matter.  A  true  Yogi  does 
not  wish  to  waste  his  energy  in  gaining  mere 
transitory  things.  He  wants  to  attain  the 
higliest  ideal  of  life;  so  he  centres  his  thoughts 
upon  the  Supreme  Truth  or  the  absolute 
reality  of  the  universe,  and  the  result  of  this 
concentration  is  the  Sam^dhi,  or  the  highest 
superconscious,  tranquil  state  of  mind  where 
alone  is  possible  divine  communion,  or  reali- 
zation of  unity  with  God  on  the  spiritual  plane. 
The  Hindu  psychologists  have  classified 
mental  activity  into  five  different  states:    (i) 

45 


VEDANTA  PHILOSOPHY. 

Kshipta;  (2)  Mudha;  (3)  Vikshipta;  (4) 
Ekdgra;  (5)  Niruddha.  The  first  means 
"scattered,"  that  is,  always  active,  the  kind  of 
mind  which  is  constantly  at  work  and  never 
restful.  In  this  state  the  whole  mind  rushes 
like  a  mad  elephant  in  whatever  direction  it 
chooses.  It  wanders  here  and  there  without 
any  aim  or  purpose,  and  cannot  be  brought 
under  control.  Those  who  are  in  such  a 
state  of  mind  do  not  even  try  to  stop  this  pur- 
poseless activity,  because  they  believe  it  to  be 
their  normal  state  and  that  all  other  states  are 
abnormal,  morbid,  or  diseased.  They  are 
afraid  of  sinking  into  indifference  or  losing 
their  individuality  if  any  one  tells  them  to 
reduce  the  tremendous  speed  with  which  the 
machine  of  their  mind  is  running  and  advises 
them  to  take  a  little  rest.  They  think  rest 
means  either  sleep  or  death. 

The  second  class  is  Mudha ,  meaning  ''stupid 
and  confused."  Those  people  who  are  dull, 
lazy,  inactive,  and  idiotic  belong  to  this  class. 

In  this  state  intellect,  understanding,  and  rea- 
46 


CONCENTRATION  AND  MEDITATION. 

son  are  enveloped,  as  it  were,  with  the  dark- 
ness of  ignorance.  These  two  are  the  two 
extreme  states  of  activity  and  inactivity  of 
mind.  The  third  state  is  called  Vikshipta, 
that  is,  sometimes  active  and  sometimes  dull. 
The  fourth  state,  Ekdgra,  means  "  one-pointed," 
or,  in  other  words,  concentrated.  The  fifth 
mental  condition,  known  as  Niruddha,  is  that 
state  of  well-controlled  concentration  in  which 
all  involuntary  activity  is  subdued  and  the 
mind,  transcending  its  ordinary  limitations, 
reaches  the  superconscious  state  of  Samddhi, 
the  state  of  God-consciousness.  The  first 
three  states  are  to  be  found  in  ordinary  per- 
sons, and  none  of  them  is  of  any  help  in  spiritual 
life  The  last  two  alone  are  conducive  to 
spiritual  growth. 

In  the  fourth  state,  that  is,  when  the  whole 
mind  is  concentrated  or  "one-pointed,"  we 
can  realize  the  true  nature  of  things;  all  pain- 
ful modifications  of  the  mind  become  less  and 
less;    all  knots  of  desires  for  worldly  things 

and  sense-pleasures  are  slackened,  and  they 
47 


VEDANTA  PHILOSOPHY. 

cease  to  disturb  the  peace  of  mind.  This 
state  of  mind  leads  gradually  to  the  attain- 
ment of  the  fifth  state,  when  comes  perfect 
control  over  the  mind.  Those,  therefore,  who 
aspire  to  spiritual  perfection,  should  make 
every  effort  to  reach  these  last  two  states. 

When  the  fifth,  or  superconscious,  state  of 
concentration  is  attained  the  true  nature  of 
the  knower  or  Spirit  (Atman  in  Sanskrit)  is 
manifested.  But  at  other  times  the  knower 
appears  as  identified  with  the  modifications  of 
the  mind  substance.  Sometimes  the  knower 
is  identified  with  impulses,  good  or  bad,  some- 
times with  emotions,  painful  or  pleasurable 
sensations,  or  with  the  changes  of  gross  body 
and  its  diseases.  This  identification  of  the 
spirit  (or  Atman)  with  the  changes  of  mind 
and  body  is  the  cause  of  our  bondage,  misery, 
and  suffering.  When  the  knower  of  misery 
and  sorrow  becomes  identified  with  them,  he 
appears  as  miserable  and  sorrowful;  but  in 
reality  the  knower  is  always  distinct  and  sepa- 
rate from  the  object  known. 
48 


CONCENTRATION  AND  MEDITATION. 

For  instance,  when  an  iron  ball  is  heated  in 
a  furnace,  it  appears  red  and  hot.  An  igno- 
rant person  looking  at  it  will  easily  mistake  it 
for  fire.  The  intellect,  mind,  and  body  may 
be  compared  to  the  iron  ball  and  intelligence 
to  fire.  Intellect,  mind,  and  body  being  heated 
or  illumined  by  the  fire  of  intelligence,  which 
is  the  true  nature  of  Spirit  or  Atman,  appear 
to  the  ignorant  as  intelligent.  By  mistake 
the  changes  of  mind  and  body  are  identified 
with  the  pure  and  changeless  source  of  intelli- 
gence. As  we  can  know  the  true  nature  of 
the  iron  ball  by  separating  it  from  the  fire,  so 
we  can  learn  the  true  nature  of  the  "iron  ball" 
of  mind-stuff,  when  in  the  state  of  Samddhi 
we  separate  it  from  the  fire  of  intelligence. 
We  then  realize  that  it,  like  the  iron  ball,  is 
but  dark  and  dead  in  itself,  and  that  only 
when  illumined  by  the  pure  intelligence,  or 
Atman,  does  it  glow  into  apparent  life. 

We  can  illustrate  this  in  another  way.  When 
any  bright-colored  object  is  placed  near  a 
piece  of  pure,  transparent  crystal,  the  whole 

49 


VEDANTA  PHILOSOPHY. 

crystal  is  so  suffused  with  the  color  thrown 
upon  it  that  only  a  close  observer  can  detect 
that  in  itself  the  pure  crystal  has  no  color. 
Similarly,  the  true  nature  of  the  Atman,  or 
Spirit,  is  covered  over  by  the  reflected  hght  of 
the  constantly  changing  modifications  of  the 
mind-stuff — such  as  thoughts,  feelings,  passions, 
desires,  etc. — until  the  pure  "crystal"  of  At- 
man appears  to  have  these  modifications  in 
itself.  Only  the  ability  to  rightly  discriminate 
the  real  from  the  apparent  can  enable  us  to 
discover  the  truth  in  either  case. 

If  for  a  moment  any  one  can  make  his  true 
Self  free  from  the  changeful  reflections  of  the 
mental  activities,  that  instant  he  will  realize 
the  Atman  or  Spirit,  and  he  will  cease  to 
commit  further  mistakes.  No  longer  he  will 
identify  himself  with  the  various  changes  in 
his  mind  and  body.  Concentration  and  medi- 
tation are  the  only  processes  by  which  this 
realization  can  be  accomplished. 

There  are  various  methods  for  developing 

the  power  of  concentration.     Those  methods 
50 


CONCENTRATION  AND  MEDITATION, 

should  be  learned  from  skilful  spiritual  teach- 
ers who  have  practised  them  for  a  long  time 
and  whose  lives  are  pure,  chaste,  and  free  from 
blemishes.  One  can  easily  learn  some  of  the 
methods  from  Raj  a- Yoga  or  any  other  book  on 
the  practice  of  Yoga,  but  without  the  help  of  a 
competent  teacher  no  one  should  begin  to 
practise  them.  The  power  of  concentration 
can  be  acquired  by  mental  processes  alone, 
or  by  physico-m^ental  processes.  The  mental 
process  begins  with  holding  the  mind  to  certain 
points,  sensations,  or  feelings.  Suppose  you 
try  to  concentrate  your  attention  on  your  little 
finger.  At  that  time  you  will  have  to  feel  your 
little  finger  only,  you  will  have  to  gather  up, 
as  it  were,  all  the  mental  powers  that  are  scat- 
tered all  over  the  body  and  converge  them 
towards  your  little  finger.  If  any  other 
thought  or  idea  arises  in  mind,  you  must  not 
let  your  attention  be  distracted  by  it,  nor  let 
it  wander  in  any  other  direction.  After  prac- 
tising for  a  few  days  you  will  notice  that  you 
have  acquired  som.e  power  of  controlhng  your 

51 


VEDANTA  PHILOSOPHY. 

attention  and  of  directing  it  towards  one  ob- 
ject. When  you  have  fully  attained  this  con- 
trol over  your  power  of  voluntary  attention, 
you  will  be  able  to  concentrate  your  whole 
mind  on  any  object,  whether  external  or  in- 
ternal, concrete  or  abstract,  material  or  spir- 
itual. 

At  the  time  of  perfect  concentration  you 
will  notice  that  the  rhythm  of  respiration  wiU 
change,  and  that  it  will  gradually  become 
slower  and  slower,  perhaps  it  will  almost 
cease  for  the  time  being.  A  clever  and  experi^ 
enced  French  thinker,  Dr.  Lewes,  said:  "To 
acquire  the  power  of  attention  is  to  learn  to 
make  our  mental  adjustments  alternate  with 
the  rhythmic  movements  of  respiration." 

The  motion  of  the  lungs  has  a  very  intimate 

relation  to  the  activity  of  the  mind.     If  we 

control  the  activity  of  mind  we  can  also  con- 

trol  the  motion  of  the  lungs;   and  conversely,. 

if  the  motion  of  the  lungs  is  controlled  the 

mind  also  comes  more  easily  under  control,. 

Again,  when  the  motion  of  the  lungs  is  undei 
52 


CONCENTRATION  AND   MEDITATION. 

perfect  control,  every  organ,  nay,  every  par- 
ticle in  the  body,  is  brought  under  the  control 
of  the  Spirit,  or  Atman. 

Thus,  when  the  supreme  control  over  atten- 
tion is  acquired  by  voluntary  effort,  one  can 
fix  his  attention  on  any  part  of  the  body  and 
experience  strange  sensations  and  wonderful 
phenomena.  It  is  a  well-known  fact  that  one 
can  easily  feel  pain  in  any  part  of  the  body 
by  strongly  fixing  his  attention  there.  By  an 
analogous  process  one  can  get  rid  of  pain  in 
the  body.  Mental  healers  of  the  present  day 
are  familiar  with  such  phenomena,  although 
many  of  them  fail  to  understand  the  rationale 
of  their  cures.  One  can  cure  diseases  by  fixing 
attention  on  the  diseased  part  and  sending  an 
opposite  current  of  thought.  This  method 
has  nowadays  become  a  very  common  prac- 
tice with  the  Christian  Scientists  and  mental 
healers  under  a  variety  of  names.  But  one 
thing  should  be  remembered,  and  that  is  that 
each  individual  is  born  with  this  kind  of  heal- 
ing power.  No  one  can  give  you  that  power. 
53 


VEDANTA  PHILOSOPHY 

It  is  one  of  the  natural  powers  of  the  human 
mind.  It  is  better  to  heal  one's  self  than  to 
be  healed  by  some  other  mind.  Do  not  let 
your  mind  be  controlled  by  any  other  mind. 
People  who  go  to  mental  healers  or  Christian 
Scientists  for  help  and  who  allow  themselves 
to  be  influenced  by  the  minds  of  others,  do  not 
realize  that  by  allowing  themselves  to  fall 
under  the  hypnotic  power  of  a  stronger  mind 
they  are  walking  in  a  path  which  leads  to 
mental  degeneration.  Many  cases  have  been 
known  where  minds  have  been  degenerated 
into  slaves  of  other  minds,  losing  all  power 
of  self-control.  How  pitiable  is  the  mental 
condition  of  those  self-deluded  ones  who  go 
about  seeking  help  from  other  minds!  Be- 
cause a  Yogi  thoroughly  comprehends  this 
danger,  he  never  allows  himself  to  be  influ- 
enced by  another  mind.  By  constant  practice 
he  unfolds  those  higher  powers  which  are 
latent  in  his  own  soul.  A  true  Yogi  is  master 
of  himself.     He  knows  no  other  master.     His 

mind,  senses,  and  body  obey  his  commands. 
54 


CONCENTRATION  AND  MEDITATION. 

A  true  Yogi  understands  all  the  finer  forces 
and  the  laws  which  govern  them.     This  rigM 
understanding    and    right    knowledge   of   thf 
true  nature  of  soul,  Atman  or  Spirit,  are  th< 
results  of  the  power  acquired  by  perfect  con 
centration. 

Concentration  leads  to  meditation.  Medi- 
tation means  the  continuous  or  unbroken  flow 
of  one  current  of  thought  towards  a  fixed  ideal. 
After  gaining  control  over  the  mind  through 
the  practice  of  concentration,  if  we  can  com- 
pel the  thought-current  to  flow  in  one  direc- 
tion for  a  certain  length  of  time  we  have  at- 
tained to  the  power  of  meditation.  In  this 
state  the  mind  is  not  distracted  by  external 
noise  or  by  any  disagreeable  modification  of 
the  Chitta.  The  objects  of  meditation  will 
vary  with  the  individual  ideals  of  the  persons 
who  practise  it.  For  spiritual  unfoldment  the 
ideal  of  the  unity  of  the  Atman,  or  individual 
spirit,  with  the  Brahman,  or  universal  Spirit, 
will  be  one  of  the  best  subjects  upon  which  to 

meditate.    Such  ideas  as  "I  am  Spirit  beyond 
55 


VEDANTA   PHILOSOPHY. 

body  and  senses  and  above  mind;"  or  "I  am 
one  with  the  universal  Spirit;"  or  "I  and  my 
Father  are  one,"  will  be  of  great  help  to  those 
who  wish  to  quickly  reach  the  highest  goal  of 
all  rehgions.  First  repeat  it  orally,  then  men- 
tally. Concentrate  your  mind  on  the  true 
meaning  and  meditate  upon  it.  Let  the  same 
current  of  thought  flow  without  any  break  or 
distraction,  then  only  will  it  be  real  medita- 
tion. If  your  mind  be  distracted  by  any  other 
thought  or  idea  or  by  external  disturbance, 
firmly  bring  your  attention  back  again  to  the 
chosen  ideal.  If  any  evil  thought  arise  in  the 
mind,  overcome  it  by  arousing  a  good  thought. 
If  envy  or  jealousy  arise,  the  feeling  of  friend- 
liness should  be  used  to  counteract  it.  The 
feeling  of  love  should  be  cultivated  to  conquer 
hatred;  and  forgiveness  should  be  practised 
to  overcome  the  feeling  of  revenge.  In  this 
way  you  will  conquer  all  evil  and  injurious 
thoughts  by  their  opposites.  After  regularly 
practising  meditation  for  half  an  hour  each 

day,  you  will  notice,  after  a  month,  that  your 
56 


CONCENTRATION  AND  MEDITATION. 

whole  nature  has  been  changed,  and  that  your 
mind  has  become  peaceful.  Those  who  have 
never  tried  meditation  will  find  it  very  diffi- 
cult at  first,  because  the  long-standing  habit 
of  permitting  irregular  activity  in  the  mind 
will  baffle  all  the  attempts  of  the  beginner. 
Various  thoughts  and  ideas  which  you  have 
never  cherished  consciously  will  spontane- 
ously arise  from  the  subconscious  plane  and 
will  show  what  tremendous  strength  they  have. 
The  beginner  has  to  slowly  and  cautiously 
subdue  these  obstructive  thoughts.  He  must 
not  pay  any  attention  to  them.  He  must  labor 
hard  to  prevent  his  mund  from  being  distracted 
from  the  train  of  thought  he  has  decided  to 
follow.  Various  disturbing  elements  wall  arise, 
will  play  for  a  short  while  on  the  conscious 
plane,  and  if  not  noticed  will  then  disappear. 
But  if,  on  the  contrary,  he  should  pay  a  little 
attention  to  them,  they  will  becom.e  stronger, 
take  the  form  of  impulse,  and  force  his 
whole  mind  in  some  other  direction.  There- 
fore, instead  of  following  those  unbidden 
57 


VEDANTA  PHILOSOPHY. 

thoughts  and   ideas,  he   should   hold  to   the 
ideal. 

No  sage,  whether  a  Buddha  or  a  Christ,  no 
saint,  whether  of  the  past  or  of  the  present, 
has  ever  found  peace  without  practising  medi- 
tation. It  is  the  road  which  leads  to  the  attain- 
ment of  perfect  tranquillity  of  mind.  We  are 
spending  the  whole  of  our  valuable  lives  in 
making  money,  in  eating,  drinking,  and  doing 
such  things  as  bring  a  Httle  comfort  to  the  body 
or  a  little  pleasure  to  the  mind.  But  we  do 
not  think  for  a  moment  what  a  valuable  oppor- 
cunity  we  are  losing.  We  seek  food  for  the 
body,  but  we  never  seek  the  food  for  the  soul. 
Feed  your  souls  with  the  eternal  Truth  that 
manifests  itself  to  the  purified  soul,  with  that 
nectar  and  bliss  which  can  be  obtained  only 
through  the  practice  of  meditation.  Make 
meditation  a  part  of  the  daily  routine  of  your 
life.  Seek  the  company  of  some  disinter- 
ested lover  of  mankind,  follow  his  instruc- 
tions  as   closely   as   possible.     Keeping   this 

ideal  before  your  mind,  march  onward  through 
58 


CONCENTRATION  AND  MEDITATION. 

the  path  of  meditation  fighting  the  enemies 

of  wavering  attention  and  unruly  mind  like  a 

brave  soldier,  like  a  true  hero,  and  stop  not 

until  the  goal  is  reached;   ultimately  you  will 

be   the   conqueror  of  the  universe,   and  the 

kingdom  of  God  will  be  yours.     By  gaining 

the  power  of  meditation  you  will  enjoy  supreme 

happiness  by  entering  into  the  state  of  Samddhi, 

the  state  of  God-consciousness. 
59 


GOD-CONSCIOUSNESS. 

Well  has  it  been  said  by  Ralph  Waldo 
Emerson,  the  greatest  poet-philosopher  America 
has  produced,  that  *'A  man  is  the  facade  of  a 
temple  wherein  all  wisdom  and  all  good  abide. 
What    we    commonly    call   m.an,    the   eating, 
drinking,   planting,   counting  man,   does  not, 
as  we  know  him,  represent  himself,  but  mis- 
represents himself.     Him  we  do  not  respect, 
but  the  soul  whose  organ  he  is,  would  he  let  it 
appear  through  his  actions,  would  make  our 
knees  bend."     The  eating,  drinking,  planting, 
counting  man  is  limited  and  imperfect,  and  is 
what  we  call  the  "apparent"  man,  but  the 
real   man   is   free   and   all-wise,    divine,   and 
always  happy.     The  soul  in  each  individual 
is  a  centre  of  that  circle  whose  circumference 
is  nowhere  but  whose  centre  is  everywhere. 
That  circle  is  called  universal  Spirit.     It  is 

60 


OOD-CONSCIOUSNESS. 

the  source  of  infinite  wisdom,  of  all  knowledge, 
all  truth,  all  science,  all  philosophy,  art,  beauty, 
and   love.     This   unlimited   circle   of   infinite 
wisdom  is  the  real  background  of  each  appar- 
ent individual.     Not  knowing  that  the  eternal 
river  of  wisdom  is  constantly  flowing  within 
him,  the  apparent  man  seeks  here  and  there, 
and  struggles  for  a  drop  of  knowledge  to  satisfy 
his  intellectual  thirst,  like  the  fool,  who,  stand- 
ing on  the  banks  of  a  mighty  river,  digs  a  well 
for  water  to  quench  his  thirst.    We  do  not 
know  how  wise  and  good  we  are  in  reality. 
It  takes  a  long  time  to  discover  that  all  wisdom 
and  all  goodness  dwell  in  each  individual  soul. 
We  are   now  seeking   wisdom   from  outside, 
because  we  are  thinking  by  mistake  that  it 
will   come    from   outside.     The   great    sages, 
prophets,  and  wise  men  of  the  past  were  those 
who  knew  the  secret  of  unlocking  that  door 
which  prevents  the  outrush  of  that  inexhausti- 
ble river  of  wisdom  which  is  constantly  flowing 
behind  each  individual  ego.    When  the  all- 
wise  Self  begins  to  manifest  its  higher  powers, 
61 


VEDANTA  PHILOSOPHY. 

the  apparent  man  is  called  an  inspired  seer  of 
Truth.  Then  he  reahzes  his  divine  nature, 
ceases  to  live  like  an  animal,  and  attains  to  the 
state  of  God-consciousness,  which  is  the  high- 
est goal  of  spiritual  unfoldment.  Then  he  is 
truly  religious,  and  reaches  the  goal  of  all 
religions.  All  religions  are  like  so  many  at- 
tempts of  the  human  mind  to  rise  above  the 
animal  plane,  to  go  beyond  the  senses  and  to 
knov^  the  reahty — in  short,  to  reach  the  state 
of  God-consciousness. 

In  India,  from  the  Vedic  period  down  to  the 
present  tim.e,  this  attainment  of  spiritual  per- 
fection or  God-consciousness  has  been  re- 
garded as  the  highest  aspiration,  and  the 
loftiest  aim  of  humanity.  True  religion  be- 
gins when  the  soul  of  man  realizes  this  God- 
consciousness,  and  not  until  then.  The  man 
who  reaches  this  state  does  not  seek  anything 
from  outside  of  himself.  He  finds  all  wisdom 
within  his  own  soul.  Amongst  the  Hindus, 
from  the  most  ancient  times,  the  attainment 

of  God-consciousness  has  been  the  theme  of 
62 


GOD-CONSCIOUSNESS. 

rich  and  poor,  of  kings  and  beggars,  of  saints 
and  sinners.     It  was  for  this  attainment  that 
many    kings    and    princes    renounced    their 
thrones    and    sacrificed    their   wealth,    name, 
fame,  comforts,  luxuries — in  short,  everything 
that  was  dearest  to  them.    All  the  noble  quali- 
ties which  adorn  the  character  of  sages  and 
make  a  man  godly  in  this  life  are  but  the  out- 
come of  the  attempts  for  the  attainment  of 
God-consciousness.     Is   there   anything   more 
ennobhng,    more  subhme,   more  divine,  than 
the  matchless  purity  of  heart,  serene  child-Hke 
simplicity,    lofty    self-abnegation,    and    disin- 
terested love  for  all  which  are  displayed  in  the 
character  of  one  who  is  conscious  of  his  divine 
nature  ?    No.     Such  characters  are  the  beacon 
lights  that  are  ever  shedding  their  guiding  rays 
on  our  toilsome  path  and  beckoning  us  on- 
ward to  the  haven  of  realization.     They  are 
the  great  leaders  of  humanity,  they  rule  over 
milHons.     They    are    manifestations    of    God 
on  earth.     They  are  worshipped  by  the  vast 

majority  of  mankind  as  the  incarnations  of 
63 


VEDANTA  PHILOSOPHY. 

God.    They  expressed  in  their  lives  the  ulti- 
mate goal  of  all  religions.     The  ordinary  or 
apparent   man   is   self-deluded   and  blind   to 
Truth,  is  imperfect  and  limited  in  every  way, 
and  has  no  spiritual  character,  being  ruled 
only  by  self-interest.    All  of  us  know  that  we 
are  now  living  more  or  less  selfish  lives  and 
acting    under    limitations,    that    we    are    not 
exactly    what    we    wish   to    be.     During   the 
calm   moments   of   our   lives,   we   sometimes 
look  at  ourselves  and  feel  that  our  souls,  like 
eagles,  are  free  by  nature  and  able  to  soar  into 
infinite  space,  but  are  now  enchained  by  self- 
ishness and  confined    in   the  cages  of  gross 
human  bodies.    At  such  times  we  realize  our 
bondage  and  seek  freedom.     Longing  to  fly 
into   the   infinite    space   of   eternal   bliss,   we 
struggle  hard  to  break  our  chains,  to  throw 
down  the  barriers  which  confine  us,  and  to 
conquer  all  environments  which  keep  us  in 
bondage. 

Each   individual   soul   is   bom   to   combat 

nature  and  her  laws.     Our  lives  consist  in 
64 


GOD'  CONSCIOUSNESS. 

the  constant  effort  of  the  soul  to  overcome 
the  limitations  imposed  by  them.  The  forces 
of  nature  are  trying  to  drag  the  soul  in  one 
direction,  while  the  inner  forces  impel  the 
soul  to  resist  and  rise  superior  to  them.  The 
soul  does  not  want  to  follow,  like  a  slave.  It 
is  struggling  to  subdue  nature  and  to  domi- 
nate over  her  laws.  This  struggle  is  the 
cause  of  the  social  as  well  as  of  the  spiritual 
progress  of  humanity.  A  man  who  does  not 
know  how  to  fight  against  nature  and  how  to 
gain  victory  over  her  laws,  but  who  on  the 
other  hand  follows  her  blindly,  is  an  uncivilized 
man,  is  a  savage,  and  on  a  level  with  the  lower 
animals.  True  civihzation  means  the  con- 
quest of  nature ,  by  the  human  soul.  The 
whole  history  of  humanity  teaches  this  fact. 
If  we  study  external  nature  we  find  that  nature 
tells  us :  "  Obey  my  laws  and  commands; ''  but 
we  say:  "No,  why  should  we?  We  are  thy 
masters,  thou  must  obey."  Physical  nature 
tells  us  to  go  naked  and  live  in  caves  or  forests, 

like    the    animals,  without    any  cover  over- 
65 


VEDANTA  PHILOSOPHY. 

head,  but  we  say:  "No,  we  will  have  clothes 
and  proper  shelter,"  and  we  obtain  them. 
Nature  would  destroy  them,  but  we  protect 
them  by  our  strength  and  preserve  ourselves 
from  heat  and  cold  and  changes  of  weather 
by  which  nature  would  make  existence  impos- 
sible for  us,  and  in  the  end  we  succeed.  How 
do  we  succeed?  By  studying  nature  and  her 
laws,  and  by  utilizing  her  forces  in  such  a 
way  as  to  make  her  obey  our  commands.  We 
know  how  tremendously  powerful  are  the 
forces  of  nature — electricity,  steam,  etc. — 
but  we  handle  all  these  gigantic  forces  of 
nature  and  make  them  serve  us.  This  vic- 
tory of  man  over  physical  nature  is  due  to 
those  higher  powers  which  are  latent  in  the 
soul.  The  powers  which  overcome  nature 
are  nothing  but  the  inteUigence  and  will 
possessed  by  man.  That  which  conquers  is 
higher  than  that  which  is  conquered.  There- 
fore physical  nature  is  weaker  than  the  powers 
of   inteUigence    and    will.     Similarly,    if   we 

study  internal  nature,  we  find  there  also  a 
66 


GOD-CONSCIOUSNESS. 

constant  struggle  between  the  higher  and  the 

lower    mind,    between   the   higher   and    the 

lower  intelligence,   between  the  higher  and 

the  lower  will-power,  between  the  spiritual, 

real,  or  divine  man  and  the  apparent  or  animal 

man.     The  lower  mind,   lower  intelHgence, 

lower  will,  the  apparent  or  animal  man  is  that 

which  obeys  the  physical  and  sensuous  needs 

of  the  body,  as  a  slave  obeys  a  master.     The 

higher  mind,  higher  intelHgence,  higher  will, 

the  spiritual,  the  real,  or  the  divine  in  man  is 

that  which  tries  to  conquer  and  subdue  the 

lower    nature    and    dominate    over    it.     Of 

course  we  do  not  find  this  fight  in  the  lower 

animals,   nor-  in  those  who  live  like  them. 

When  this  struggle  begins  we  are  no  longer 

purely  animal,  but  we  are  human  or  moral. 

To  be  human  or  moral,  however,  is  not  to  be 

perfectly  spiritual.    We  make  a  distinction 

between  the  moral  and  spiritual  planes.    The 

moral  plane  is  the  intermediate  stage.     The 

moral     man    is    partly    animal    and    partly 

spiritual.     In  a  moral  man  there  is  a  constant 
67 


VEDANTA  PHILOSOPHY. 

struggle  between  the  animal  and  the  spiritual 
nature.  The  moral  man  strives  to  overcome 
the  animal  in  him  by  fighting  against  it  and 
by  constantly  watching  his  mind  to  prevent 
the  lower  or  animal  nature  from  spreading  its 
influence  over  him.  A  moral  man  must,  as 
far  as  possible,  strive  to  avoid  temptation, 
because  he  is  not  yet  strong  enough  to  over- 
come its  influence.  His  effort  must  be  to  rise 
to  the  higher  plane,  which  is  beyond  tempta- 
tion. This  struggle  will  only  cease  when  the 
animal  nature  is  completely  conquered,  and 
the  moral  man  has  become  truly  spiritual,  or 
divine.  When  that  stage  shall  have  been 
reached  there  will  be  no  room  for  temptations. 
As  long  as  a  man  is  struggling  with  the  animal 
nature,  he  is  ethical;  but  when  he  has  con- 
quered it  completely,  he  is  spiritual.  The 
moral  man  can  be  tempted  by  animal  attrac- 
tions, but  the  truly  spiritual  man  is  far  above 
all  temptations,  he  is  beyond  the  reach  of 
the  lower  tendencies  and  animal  propensities 

that  trouble  the  moral  man. 
68 


GOD-CONSCIOUSNESS. 

In  a  truly  spiritual  man  all  struggle  of  this 
sort  has  ceased  forever.  Then  the  true  spirit, 
or  the  divine  nature  in  man,  reigns  in  its  own 
glory  and  appears  like  the  self-effulgent  sun 
above  the  clouds  of  selfishness  and  imperfec- 
tions. The  angels,  or  the  personified  higher 
powers  of  the  true  Spirit, — nay,  the  whole 
world  bows  down  before  the  victorious  con- 
queror and  sovereign  of  nature.  That  is  the 
state  which  was  attained  by  Buddha  and  by 
Christ.  The  Prince  Gautama,  or  Sakya 
Muni,  became  the  Buddha,  and  Jesus  of 
Nazareth  became  the  Christ  when  each  at- 
tained this  state  of  God-consciousness.  Who- 
soever reaches  that  realization  becomes  per- 
fect and  free  from  selfishness  and  all  other 
imperfections.  Man  alone  can  reach  such  a 
state  of  God-consciousness.  The  lower  ani- 
mals and  those  who  live  like  them  must 
evolve  to  the  human  or  moral  plane  first, 
before  they  can  even  attempt  to  attain  the 
state   of   God- consciousness.     As  the  animal 

nature  evolves  into  the  moral  or  human  plane, 
09 


VEDANTA   PHILOSOPHY. 

the  power  of  reaching  this  state  is  gradually 
developed,  and  the  individual  ego  enters  upon 
the  different  stages  of  spiritual  unfoldment. 
When  it  reaches  the  ultimate  point,  it  is  con- 
scious of  its  divine  nature.  That  point  is  the 
climax  of  the  spiritual  development  of  the 
apparent  ego.  It  is  the  state  of  eternal  bliss 
and  perfection. 

We  cannot  think  of  another  state  higher 
than  that  of  God-consciousness,  because  in 
this  state,  the  soul  communes  with  Divinity 
and  is  united  with  the  Infinite  Source  of  love, 
wisdom,  and  intelligence.  The  individual 
soul,  or  the  "I,"  becomes  one  with  the  Father 
in  Heaven,  or  the  Infinite  Spirit.  Can  you 
imagine  any  state  higher  than  the  state  of  the 
union  of  the  individual  soul  and  the  universal 
Spirit?  Thus  we  see  that  there  are  three 
principal  stages  through  which  the  apparent 
ego  passes  before  God-consciousness  is  at- 
tained. First  the  animal  nature,  which  must 
be   overcome   by   human   or   moral   nature; 

secondly  the  moral  nature,  which  in  its  turn 
70 


GOD-CONSCIOUSNESS. 

must  develop  into  spiritual  nature.  When  a 
man  is  on  the  animal  plane,  he  is  extremely 
selfish,  bound  by  desires,  a  slave  of  the  passions 
and  sense-pleasures  which  have  no  restriction 
of  any  kind;  he  has  no  purity,  no  moral 
standard  of  life  or  of  truthfulness.  His  highest 
ideal  is  the  comfort  of  his  body,  and  he  abhors 
things  spiritual,  thinking  it  a,  loss  of  time  and 
energy  to  even  hear  about  his  spiritual  nature, 
or  to  speak  of  it  at  all.  But  when  such  a  man 
wakes  up  from  this  deep  sleep  of  ignorance 
and  self-delusion,  either  naturally  or  through 
the  help  of  a  holy  Guru  or  spiritual  teacher, 
he  begins  to  seek  the  moral  life.  This  is  the 
state  of  awakening  of  the  soul.  It  is  the  stage 
of  a  beginner  in  the  path  of  God-conscious- 
ness. Then  he  tries  to  live  a  moral  and  vir- 
tuous life,  and  begins  to  examine  his  own 
nature,  tries  to  learn  his  own  faults  and  weak- 
nesses, and  having  discovered  them  strives 
to  correct  them.  This  is  the  state  of  purifi- 
cation of  the  soul,  and  is  the  second  stage 

of  spiritual  unfoldment.    It  is  called  in  Sans- 
71 


VEDANTA  PHILOSOPHY. 

krit  Sddhakay  or  the  neophyte  state.  A  neo- 
phyte should  struggle  hard  to  conquer  his 
nature,  to  subdue  his  passions,  and  to  over- 
come, by  controlling  all  his  habits,  the  tre- 
mendous force  which  the  animal  nature 
exerts.  If  he  does  not  know  how  to  do  this, 
he  should  follow  the  instructions  of  one  who 
knows,  or  of  one  who  has  realized  the  state 
of  God- consciousness.  He  must  not  forget 
his  ideal  in  his  every-day  life,  and  he  must  try 
to  be  always  on  his  guard  against  temptation. 
Especially  must  he  remember  that  one  can- 
not know  the  highest  truth  unless  he  is  truth- 
ful himself.  Truth  cannot  be  obtained  by 
falsehood.  Truth  must  be  gained  by  truth. 
If  we  are  not  truthful  we  are  not  ready  to  reach 
that  state.  So  a  neophyte  should  try  to  be 
truthful  in  every  word  and  action,  because 
just  so  far  as  he  fails  in  this  v/ill  he  fail  to 
reach  eternal  Truth. 

Four   things    are    absolutely   necessary   for 
the  purification  of  the  heart  and  for  conquer- 
ing   the    animal    nature.     First,    self-control, 
72 


GOD-CONSCIOUSNESS. 

which  includes  the  control  of  senses  and  the 
control  of  mind  by  the  practice  of  concen- 
tration; secondly,  truthfulness;  thirdly,  dis- 
interested love  for  all;  fourthly,  unselfish 
works.  In  one  of  the  Upanishads  we  read: 
"He  shall  not  attain  to  spiritual  perfection 
who  has  not  ceased  to  follow  wicked  ways, 
who  has  not  subdued  his  senses,  who  has  not 
controlled  his  mind  by  concentration,  and 
who  is  not  truthful  and  kind  to  all."  These 
lines  contain  the  whole  of  ethics  and  the  es- 
sence of  all  the  scriptures  of  the  world.  The 
secret  of  spiritual  progress  lies  in  the  practice 
of  these  four. 

Whether  we  believe  in  God  or  not,  whether 
we  have  faith  in  any  prophet  or  not,  if  we 
have  self-control,  concentration,  truthfulness 
and  disinterested  love  for  all,  then  we  are  on 
the  way  to  spiritual  perfection.  On  the  con- 
trary, if  one  believes  in  God  or  in  a  creed  and 
does  not  possess  these  four,  he  is  no  more 
spiritual  than  an  ordinary  man  of  the  world. 

In  fact,  his  belief  is  only  a  verbal  one.    Wher- 
73 


VEDANTA  PHILOSOPHY. 

ever  these  qualities  are  manifested  we  should 

remember  that  there  the  spiritual  unfoldment 

of  the  soul-powers  has  commenced.     During 

the  process  of  spiritual  evolution  the  powers 

of  self-control,  concentration,  etc.,  which  are 

latent  in  each  soul,  begin  to  unfold  from  within 

and    manifest    themselves    in    the    works    of 

every-day  life. 

This  world  is  a  great  school,   as  K  7/ere, 

in   which   the   individual   egos   are   students, 

and  the  various  stages  of  spiritual  evolution 

in  the  soul-life  are  the  different  grades.  When 

one  course  is  finished,  the  ego,  or  apparent 

man,  begins  upon  another.    If  he  wants  to 

study  one  course  or  lesson  over  and  over  again, 

there  is  nothing  to  prevent  him  from  doing  so. 

He  may  continue  in  this  one  grade  for  years, — 

nay,  for  many  incarnations,  if  his  desire  does 

not  change.     But  the  moment  he  feels  tired 

of   repeatedly  studying  the  same  course,   no 

longer  finding   pleasure   in   it,    he    naturally 

seeks  a  higher  class  and  takes  up  new  lessons. 

As  long  as  one  course  continues  to  be  attrac- 
74 


GOD-CONSCIOUSNESS. 

tive  and  absorbing,  it  satisfies  us  and  we  do 
not  feel  the  necessity  of  another;  but  the 
time  is  sure  to  come  when  the  lessons  of  to- 
day will  lose  their  charm  and  will  appear 
dull,  insipid,  and  monotonous.  Then  we 
shall  seek  something  higher,  something  better 
and  more  attractive.  This  search  of  the  ego 
for  something  higher  and  better  than  it  has  yet 
possessed  is  the  cause  of  its  spiritual  evolution. 
The  majority  of  mankind  are  so  much  cap- 
tivated by  sense-objects  that  they  cannot 
think  of  any  higher  ideal;  they  have  weakened 
themselves  so  much  that  they  do  not  realize 
the  slave-like  condition  of  their  minds.  There- 
fore the  Git4  says:  "Few  among  thousands 
of  such  slaves  of  passions  and  desires  seek 
freedom,  while  others  take  delight  in  slavery; 
and  few  among  thousands  of  such  seekers 
9-fter  freedom  persevere  until  the  emancipa- 
tion of  the  soul  and  spiritual  perfection  are 
attained."  No  one  can  force  another  to  be- 
come spiritual  by  making  him  swallow,  as  it 

were,  the  pill  of  spirituality. 
75 


VEDANTA  PHILOSOPHY 

Spiritual  unfoldment  is  brought  about  by 
the  evolution  of  the  inner  nature  of  the  appar- 
ent man.  The  desire  to  know  the  spirit  must 
arise  spontaneously  in  the  human  mind,  and 
when  that  desire  shall  have  grown  sufficiently 
strong,  it  will  force  man  to  discriminate  spirit 
from  matter,  the  eternal  from  the  non-eternal, 
tnith  from  untruth.  This  discrimination  is 
the  third  stage  of  spiritual  unfoldment.  True 
discrimination  leads  to  the  fourth  stage  in 
the  path.  It  is  dispassion,  or  non-attach- 
ment to  material  and  non-eternal  things.  In 
this  stage,  wealth,  property,  and  sense-enjoy- 
ments will  have  no  charm,  no  attraction  for 
the  discriminating  soul.  In  this  state  the 
whole  aim  of  Hfe  will  be  changed.  If  the 
entire  world  be  shaken  to  its  very  founda- 
tions, it  will  not  affect  the  soul  which  has 
reached  this  stage. 

When  this  state  has  been  acquired,  the 
neophyte  reaches  the  fifth  stage,  which  is  that 
of  enlightenment.  In  the  course  of  his  on- 
ward progress  he  passes  through  many  inter- 
76 


GOD-CONSCIOUSNESS. 

mediate  stages,  where  he  experiences  many 
wonderful  powers  and  encounters  many  strange 
and  sometimes  alluring  things.  If  he  allow 
his  mind  to  be  attracted  by  any  of  those  powers, 
then  his  spiritual  progress  will  be  stopped 
there.  Psychic  powers,  such  as  the  power  of 
reading  the  thoughts  of  others,  of  knowing 
what  is  going  on  at  a  distance,  of  foreteUing 
the  future,  of  curing  diseases,  etc. — all  the 
powers  which  are  latent  in  every  human  being 
come  to  tempt  the  student  and  drag  him  down- 
ward. If  ordinary  sense-pleasures  are  so 
powerfully  attractive,  how  much  more  so  will 
be  the  new  and  strange  temptations  to  which 
the  attainment  of  higher  mental  powers  ex- 
poses him!  A  seeker  for  spiritual  perfection, 
however,  must  carefully  conquer  those  temp- 
tations, or  his  quest  will  be  in  vain.  He 
should  remember  the  parable  of  the  woodcutter 
and  the  Sage  and  march  onward,  without  pay- 
ing attention  to  anything  outside  of  the  ideal 
he  has  set  before  himself,  which  is  the  realiza- 
tion of  God-consciousness. 
77 


VEDANTA  PHILOSOPHY 

A  poor  woodcutter  lived  in  a  village  in 
India  near  the  outskirts  of  a  dense  forest. 
He  earned  his  living  and  supported  his  family 
by  selling  fire-wood  which  he  collected  in 
the  forest.  He  spent  his  days  in  cutting  up 
branches  of  trees,  which,  after  drying,  he 
made  into  a  bundle.  At  the  close  of  the  day 
he  carried  the  bundle  to  the  market-place 
and  sold  it  for  a  few  cents.  His  whole  family 
depended  upon  those  few  cents  for  their  daily 
living.  In  this  manner  the  poor  man  strug- 
gled for  several  years.  One  day,  as  he  was 
coming  out  of  the  forest  bending  under  the 
heavy  weight  of  the  big  bundle  of  fire-wood 
on  his  back,  he  met  a  kind-hearted  Sage. 
The  Sage,  seeing  his  miserable  condition, 
spoke  to  him,  saying:  "Good  man,  why  do 
you  not  go  onward  into  the  deep  recesses  of 
the  forest?"  The  poor  woodcutter  replied: 
**Why,  Sir,  I  get  enough  wood  here;  what 
would  be  the  use  of  my  going  farther  into 
the    deep    forest?"    Again    the    Sage    urged 

him  to  go  farther  into  the  woods,  and  thus 
78 


GOD-CONSCIOUSNESS. 

advising  him  went  away.    After  his  depart- 
ure, however,  the  words  of  the  Sage  returned 
to  the  mind  of  the  woodcutter  and  began  to 
produce  a  deep  impression.     The  next  day, 
when  he  came  to  the  spot  where  he  had  seen 
the  Sage,  he  remembered  the  words  of  the 
holy  man  and  decided  to  make  an  experiment, 
so  he  went  into  the  denser  part  of  the  forest. 
As  he  pushed  through  the  tangled  undergrowth, 
wondering  what  the  Sage  had  meant  by  his 
advice,  he  suddenly  smelled  the  sweet  odor 
of    sandalwood,    and    looking    about    found 
himself  close  to  a  sandal-tree.     He  was  ex- 
tremely delighted.     He  mentally  thanked  the 
Sage,  and,  collecting  as  much  sandalwood  as 
he  could  carry,  brought  it  to  the  market-place 
and  sold  the  bundle  for  a  very  high  price. 
That  evening  he  had  more  money  than  he 
could  have  earned  in  five  years  if  he  had  fol- 
lowed his  regular  work.     Next  day  he  went 
again  to  the  forest,  but  he  remembered  the 
Sage's    advice   and   said    to  himself:    "The 

Sage  did  not  tell  me  anything  about  sandal- 
79 


VEDANTA  PHILOSOPHY. 

wood;  he  only  told  me  to  move  onward." 
Thus  thinking,  the  woodcutter  left  the  place 
where  he  had  found  the  sandal-tree  and  went 
deeper  into  the  forest.  At  last  he  came  upon 
a  copper  mine.  He  collected  as  much  copper 
as  he  could  carry,  and  seUing  it  in  the  market- 
place he  got  plenty  of  money.  Next  day, 
still  following  the  Sage's  advice,  he  did  not 
stop  at  the  copper  mine  but  moved  onward. 
He  came  upon  a  silver  mine,  and  carried  away 
with  him  quantities  of  silver,  which  made  him 
quite  rich.  But  he  did  not  forget  the  Sage's 
advice  to  move  onward.  He  pushed  on  and 
on  into  the  forest,  not  allowing  himself  to  be 
diverted  by  the  many  remarkable  discoveries 
he  made  on  his  way.  At  last,  after  passing 
a  gold  mine,  he  came  to  a  mine  of  diamonds 
and  other  precious  stones.  Feehng  sure  that 
this  must  be  what  the  Sage  intended  him  to 
reach,  he  did  not  seek  farther,  but  took  the 
jewels  and  ultimately  became  the  wealthiest 
man  in  that  part  of  the  country.     Similar  is 

the  case  of  the  man  who  aspires  to  spiritual 
80 


GOD-CONSCIOUSNESS. 

perfection.  The  advice  of  all  the  great  Sages 
to  seekers  after  spiritual  wealth  is  to  ''move 
onward,"  and  not  to  stop  after  making  a 
little  progress,  or  after  possessing  some  of 
the  psychic  powers.  Being  deluded  by  desire 
for  name  and  fame  and  by  ambition  of  various 
kinds,  many  people  mistake  psychic  powers 
for  spiritual  gifts  and  think  that  if  they  can 
cure  diseases  by  mental  means,  they  have 
attained  to  spiritual  perfection.  The  num- 
ber of  these  self-deluded  supernatural  power- 
mongers  is  daily  increasing  in  America  under 
various  names.  If  you  seek  spiritual  per- 
fection and  God-consciousness,  beware  of 
the  temptations  that  these  psychic  powers 
offer  to  the  unwar}^^.  None  of  these  powers  is 
the  sign  of  true  spirituality.  Theretore  the 
seeker  after  spiritual  perfection  should  care- 
fully overcome  these  obstacles  in  the  path  of 
his  spiritual  advancement. 

Those  who  are  attached  to  these  powers 
will   not    attain   to    God-consciousness    while 

that   attachment   lasts.     They   keep   man  on 
81 


VEDANTA  PHILOSOPHY. 

the  psychic  plane  and  delude  him  in  such  a 
way  that  he  often  ceases  his  effort  to  rise 
higher.  These  powers  are  described  by  Hindu 
sages  (Yogis)  as  far  greater  and  more  subtle 
temptations  than  the  grosser  ones  of  a  lower 
plane.  We  ought  to  avoid  carefully  the  long- 
ing for  such  powers.  Let  them  come  if  they 
will;  but  do  not  seek  them.  They  are  merely 
the  sign-posts  that  mark  our  progress;  they 
are  not  the  highest  objects  to  be  attained  nor 
are  they  of  any  real  value  in  themselves.  It 
is  better  to  consider  them  simply  as  obstacles 
to  be  surmoimted.  They  cannot  produce 
any  injurious  effect  on  one  who  does  not 
forget  his  real  goal,  but  steadfastly  pushes  on, 
determined  to  reach  the  highest  ideal  of  life — 
God-consciousness,  constantly  keeping  this  aim 
before  his  mind's  eye. 

After  conquering  the  temptation  of  psychic 
powers,  the  true  seeker  after  God-conscious- 
ness reaches  the  fifth  stage  of  spiritual  unfold- 
ment.     His  spiritual  eye  gradually  opens,  he 

begins  to  see  glimpses  of  the  higher  truth,  he 
82 


GOD-CONSCIOUSNESS. 

knows  that  the  soul  is  separate  from  the  body; 
he  understands  what  the  subtle  body  is; 
whether  the  soul  reincarnates  or  not  and 
whether  the  soul  existed  before  his  birth; — 
all  such  questions  are  solved  in  this  state 
of  enlightenment.  He  finds  explanations  of 
everything,  both  physical  and  mental,  and 
discovers  the  true  relation  of  the  soul  to  God. 
Having  attained  this  enlightenment,  the 
soul  rises  to  a  still  higher  plane  of  spiritual 
unfoldm.ent.  It  is  the  sixth  stage,  that  of 
perfect  spiritual  illumination.  Then  the  goal 
has  been  reached,  and  even  in  this  life,  that 
soul  has  found  eternal  bliss  in  God-conscious- 
ness. This  is  called  by  various  nam.es  by 
different  philosophers  and  sages  of  different 
countries.  In  Sanskrit  it  is  called  Sam^dhi. 
The  Buddhists  call  it  Nirvana,  which  m.eans 
the  cessation  of  misery,  sorrow,  selfishness  and 
all  other  imperfections,  and  the  attainment 
of  blessedness.  It  is  not  a  state  of  nothing- 
ness, as  some  people  believe,  but  the  attain- 
ment of  perfection.  The  Christian  Mystics 
83 


VEDANTA  PHILOSOPHY. 

of  the  Middle  Ages  described  it  as  ecstasy, 
and  modem  Christians  call  it  the  state  of 
communion  with  God.  The  name  may  vary, 
but  the  state  itself  appears  to  be  the  same  in 
every  case.  This  state  is  the  ideal  of  all  re- 
ligions of  the  world.  Among  Christians, 
Mahomedans,  Buddhists,  Hindus,  and  others, 
the  seekers  after  Truth  struggle  hard  to  at- 
tain this  state  of  superconscious  reahzation, 
Jesus  became  the  Christ  after  attaining  it, 
and  Sakya  Muni  became  the  Buddha  or  the 
Enlightened.  R^makrishna,  the  great  Sage 
of  the  nineteenth  century  in  India,  reached 
that  stage  and  is  now  worshipped  by  thou- 
sands of  people  as  an  Incarnation  of  God  upon 
earth.  All  the  great  sages  and  prophets  de- 
scribed this  as  the  highest  attainment.  In 
this  stage,  the  river  of  the  higher  Self,  the  Real 
man,  flows  with  tremendous  force  into  the 
ocean  of  Divinity  and  nothing  can  resist  the 
course  of  that  current.  The  soul  in  each  in- 
dividual is   constantly  trying  to  manifest  its 

Divinity  or  true  nature;   and  its  attempts  are 
84 


GOD-CONSCIOUSNESS. 

perfectly  fulfilled  when  the  sixth  stage  is 
reached.  In  this  state  of  realization  all  prob- 
lems of  life  and  death  are  solved,  all  the  doubts 
of  the  mind  cease  forever,  and  all  questions  are 
answered.  In  this  state  one  sees  the  under- 
lying unity  of  the  whole  panorama  of  phenom- 
ena, and  the  individual  soul  then  transcends 
all  phenomena  and  their  laws.  When  such  a 
man  wakes  up  from  the  superconscious  state 
and  comes  down  to  the  plane  of  ordinary  con- 
sciousness, his  whole  nature  is  transformed, 
he  manifests  Divinity  in  every  action  of  his 
life  and  sees  the  same  Divinity  in  sun,  moon, 
stars,  in  his  own  Self  and  everywhere  in  the 
universe.  He  puts  on  his  eyes  new  glasses, 
colored,  as  it  were,  with  the  tinge  of  the  divine 
Spirit,  and  wherever  he  looks,  he  sees  through 
them  manifestation  of  divinity,  and  that  every- 
thing exists  in  God.  Many  philosophers 
have  attained  to  this  state.  Plotinus,  the 
Neo-Platonist  who  Hved  two  centuries  after 
Christ,  reached  it  four  times  in  his  life.     Some 

people  are  afraid  of  losing  their  individuality. 

85 


VEDANTA  PHILOSOPHY. 

But  we  can  never  lose  our  individuality. 
Plotinus,  after  reaching  this  state,  said  to  his 
friend  Flaccus  that  in  it  we  realize  the  Infinite — 
"You  ask  how  you  can  know  the  Infinite? 
I  answer  not  by  reason.  It  is  the  office  of 
reason  to  distinguish  and  define.  The  Infi- 
nite cannot  be  ranked  among  its  objects. 
You  can  only  apprehend  the  Infinite  by  a 
faculty  superior  to  reason,  by  entering  into  a 
state  in  which  you  are  your  finite  self  no  longer, 
in  which  the  divine  essence  is  communicated 
to  you.  This  is  ecstasy.  It  is  the  liberation 
of  your  mind  from  its  finite  anxieties.  Like 
only  apprehends  the  like.  When  you  thus 
cease  to  be  finite,  you  become  one  with  the 
Infinite.  In  the  reduction  of  your  soul  to  its 
simplest  self,  its  divine  essence,  you  realize 
this  union,  nay  this  identity."  Porphyrius 
attained  to  this  superconscious  state  when  he 
was  sixty-six  years  old.  Dionysius,  who  lived 
in  the  fifth  centur}^,  called  it  the  state  of  the 
mystic  union,  or  when  the  soul  is  united  with 

God.     The  great   Christian  mystic,   Meister 
86 


GOD-CONSCIOUSNESS. 

Eckhart,  who  lived  in  the  fourteenth  century, 
described  the  nature  of  this  state  of  God-con- 
sciousness thus:  "There  must  be  perfect  still- 
ness in  the  soul  before  God  can  whisper  His 
word  into  it,  before  the  light  of  God  can  shine 
in  the  Soul  and  transform  the  Soul  into  God. 
When  passions  are  stilled  and  all  worldly 
desires  silenced,  then  the  word  of  God  can 
be  heard  in  the  Soul."  The  idea  is  that  calm- 
ness of  mind  and  concentrated  attention  are 
needed  if  we  wish  to  hear  the  divine  word. 
How  can  we  expect  to  hear  that  divine  voice 
within  us  if  our  minds  are  disturbed  with 
sorrows,  desires,  and  anxieties?  We  will 
have  to  make  our  minds  free  from  these  for 
the  time  being.  In  that  peaceful  state  comes 
revelation,  and  revelation  or  inspiration  m.eans 
the  disclosure  of  the  higher  Spirit  within  us. 
When  that  revelation  comes,  then  we  under- 
stand the  nature  of  that  "Unknown  and  Un- 
knowable," as  it  is  called  by  modem  science. 
Then  it  becomes  known  and  knowable,  not  by 

the  finite  mind,  but  by  the  all-knowing  Spirit. 

87 


VEDANTA  PHILOSOPHY. 

He  who  has  not  reached  this  state  of  God- 
consciousness  will  stumble  hundreds  of  times 
before  he  can  grasp  its  meaning.  He  will 
perhaps  say :  "  How  is  it  possible  for  the  created 
to  be  one  with  the  Creator?  "  Or,  perhaps  he 
will  say:  "Can  a  man  who  is  a  sinner  by 
birth  ever  reach  such  a  state?"  Some  will 
say  this  is  the  state  of  nothingness.  Horatio 
Dresser,  Mr.  Savage,  and  some  others  regard 
it  as  a  state  of  unconsciousness.  A  learned 
professor  once  told  me  that  there  is  no  such 
thing  as  the  superconscious  state.  These 
people  cannot  be  convinced  by  arguments  or 
w^ords,  they  need  to  experience  this  in  their 
own  souls.  All  great  Seers  of  Truth  have 
said  that  there  is  such  a  state.  It  is  not  trance, 
nor  catalepsy,  nor  is  it  a  state  of  hypnotic  sleep. 
In  that  superconscious  state  the  whole  nature 
is  transformed.  The  man  who  has  reached 
it  no  longer  lives  as  he  did  before;  he  is  illu- 
minated, and  his  face  is  radiant  with  divine 
glory.  His  sight  changes  into  spiritual  sight. 
He  may  have  been  a  dualist  before  and  may 

88 


GOD-CONSCIOUSNESS. 

have  believed  that  God  was  outside  of  the 
universe,  but  now  he  sees  God  everywhere. 
Becoming  dead  to  selfishness,  he  sees  the 
all-pervading  divine  will  as  working  in  the 
universe,  and  he  thinks  no  more  of  his  will  as 
separate  from  the  universal  will.  He  has 
reached  spiritual  perfection  who,  having  sur- 
rendered his  own  will  to  the  universal  divine 
will,  keeps  quiet  Uke  a  leaf  that  has  fallen 
from  a  tree.  When  the  wind  blows,  the  dead 
leaf  is  moved  and  carried  from  place  to  place; 
in  like  manner,  when  the  truly  spiritual  man 
has  become  dead  to  selfishness  and  remains 
tranquil,  the  wind  of  the  eternal  will  of  God 
moves  his  mind  and  body.  The  mind  and 
body  of  such  a  man  become  the  instrument 
and  playground  of  the  Almighty  will.  This 
is  the  seventh  and  final  stage  of  spiritual 
unfoldment.  It  is  called  in  Sanskrit  Jivan 
Mukti,  salvation  in  this  life.  The  soul  has  now 
become  a  Christ,  or  a  Buddha.  Both  these 
words  signify  the  highest  spiritual  state  of  God- 
consciousness  and  not  any  particular  person. 
89 


VEDANTA  PHILOSOPHY. 

If  it  be  claimed  that  such  a  state  is  impos- 
sible to  attain,  how  then  can  the  claim  be  made 
that  Jesus  the  Christ  was  conscious  of  his 
divine  nature?  He  is  the  foundation  upon 
which  the  fabric  of  Christianity  has  been 
built,  and  he  showed  evidences  of  supercon- 
sciousness  or  God-consciousness.  Some  people 
may  despise  this  state  and  call  such  teaching 
mysticism.  If  this  be  a  mystical  state,  then 
Jesus  was  a  great  mystic,  because  he  was  con- 
scious of  his  divine  nature,  and  his  religion  is 
founded  upon  mysticism.  If  Jesus  attained 
to  that  God-consciousness,  then  every  indi- 
vidual may  do  so;  he  was  not  an  exception,  as 
some  people  may  think.  In  fact,  each  one  of 
us  is  bound  to  attain  to  that  state.  No  one 
will  be  lost.  There  are  various  paths  through 
which  that  God-consciousness  can  be  gained. 
If  we  make  God- consciousness  the  highest 
ideal  of  life,  keep  our  minds  open  to  truth, 
and  do  not  blindly  follow  any  teachings  but 
use  our  common  sense  and  reason,  then  sin- 
cerity and  earnestness  guided  by  proper  exer- 
90 


GOD-CONSCIOUSNESS. 

cise  of  reason  and  earnest  search  after  truth 
under  the  directions  of  a  truly  spiritual  teacher, 
will  assuredly  lead  us  through  all  these  stages 
to  the  state  of  God-consciousness  and  spiritual 
perfection.  If  you  wish  to  attain  to  that  state 
in  this  life  and  to  live  like  a  master  on  the 
spiritual  plane,  and  not  as  a  slave  of  sense- 
pleasures,  you  will  have  first  to  control  the 
animal  nature  by  the  higher  nature.  The 
higher  nature  is  already  within  you.  Realize 
it.  Control  your  lower  mind  and  passions 
for  the  time  being,  then  you  will  be  able  to 
live  on  the  spiritual  plane  as  the  master  over 
sense-pleasures.  If  you  cannot  Hve  such  a 
life,  seek  the  company  of  those  who  are 
their  own  masters.  Through  association  their 
life  will  reflect  upon  yours.  You  may  say: 
"Where  shall  we  find  such  characters?"  If 
it  be  difficult  for  you  to  find  such  a  character, 
then  take  an  ideal  life  and  follow  that  ideal  and 
try  to  become  like  it.  If  you  have  faith  in 
Jesus  the  Christ,  keep  that  ideal  before  your 

mind.     Take  his  life  as  a  model  and  try  to 
91 


VEDANTA  PHILOSOPHY. 

live  up  to  it.  Do  not  listen  to  anybody's  ex- 
planation of  your  ideal.  Throw  aside  all 
theology,  dogma,  superstition  and  the  scheme 
of  salvation  formulated  by  the  priests,  and 
try  to  live  as  Jesus  lived.  All  explanations 
will  come  to  you  from  within.  If  you  can- 
not do  that  and  still  believe  in  God  and  in 
prayer,  then  worship  God  and  pray  to  Him 
for  this  God-consciousness.  Your  prayer  will 
be  fulfilled.  If  you  do  not  believe  in  God 
or  in  prayer,  and  do  not  care  to  follow  the  life 
of  Jesus,  your  path  will  be  entirely  different 
from  that  of  the  believer.  Still,  do  not  despair, 
there  are  other  ways.  You  do  not  have  to 
believe  in  God,  or  worship  Christ.  Seek  the 
Truth  and  try  to  realize  the  unchangeable 
reality  of  the  universe;  to  discriminate  the 
changeable  from  the  unchangeable,  the  spir- 
itual from  the  material.  The  power  of  dis- 
crimination exists  already  in  your  soul.  You 
need  not  go  begging  for  right  knowledge. 
Open  your  mental  eye  and  see  what  is  spirit, 

what  is  matter;  whether  spirit  is  the  result  of 
92 


GOD-CONSCIOUSNESS. 

matter,  and  whether  this  life  is  the  result  of 
chance  or  of  law.  If  you  cannot  discriminate 
in  this  way,  strive  to  know  who  and  what  you 
are  and  what  is  your  relation  to  the  universe. 
If  you  think  that  this  is  not  easy,  then  do 
unselfish  works,  work  for  work's  sake  without 
thinking  of  the  results.  Whenever  you  work 
in  your  every-day  Hfe,  think  that  you  are  pay- 
ing off  your  debts,  as  it  were,  and  not  working 
to  gain  anything.  Do  your  duty  in  the  best 
possible  way,  and  do  not  worry  about  the  re- 
sults- If  this  seem.s  to  be  difficult,  then  try 
to  love  all  living  creatures  as  you  love  your- 
self. If  you  think  that  you  cannot  do  this 
easily  and  successfully,  then  try  to  concentrate 
your  mind  on  your  higher  nature,  or  take  one 
sacred  word  or  one  holy  idea  and  meditate 
on  that.  There  are  hundreds  of  ways  by 
which  one  can  attain  to  God- consciousness 
and  spiritual  perfection.  There  are  as  many 
ways  to  Truth  as  there  are  individuals  who 
seek  it.  This  is  the  peculiarity  of  the  teach- 
ings of  the  Vedanta  philosophy — it  does  not 


VEDANTA  PHILOSOPHY. 

offer  a  single  method  only  and  then  con- 
demn all  others.  It  says  that  each  individual 
must  suit  himself  or  herself  according  to  the 
powers,  tendencies,  and  capacities  )f  the  in- 
dividual ego.  That  path  which  is  good  for 
one  individual  may  not  be  so  for  another. 
We  have  to  start  from  where  we  are  now  stand- 
ing. Each  one  of  us  is  at  a  certain  stage  or 
rung  of  the  ladder  of  evolution.  Such  being 
the  fact,  each  must  take  the  path  suited  to 
his  nature  and  follow  it  sincerely,  and  must 
not  let  his  mind  be  muddled  by  the  opinions 
of  other  people.  We  must  use  our  own  rea- 
soning powers  and  common  sense,  which  is 
the  best  sense  we  have.  Then  the  Hght  of 
spiritual  illumination  will  gradually  dawn 
upon  the  horizon  of  our  souls  and  we  shall  be 
able  to  see  things  as  they  are.  On  the  con- 
trary, if  we  are  guided  by  the  opinions  of 
others,  we  shall  not  gain  much.  There  are 
thousands  of  preachers,  philosophers,  min- 
isters, and  priests  in  the  world;  each  one  of 
them  is  tiying  to  impress  upon  the  minds  of 
94 


GOD-CONSCIOUSNESS. 

his  hearers  that  his  path  is  the  best  and  the 
only  right  one.  Now,  who  shall  decide  which 
is  right?  We  cannot  decide  upon  the  highest 
until  we  attain  to  the  highest,  because  our 
decision  always  depends  upon  certain  stand- 
ards, which  again  are  subject  to  change;  that 
which  seems  to  be  the  highest  to-day  may  not 
seem  so  to-morrow.  Only  that  man  who 
has  attained  to  the  highest  standard  of  life 
can  say  which  is  the  highest  and  best  in  reality. 
All  the  greatest  sages  and  wise  men  of  the 
world,  however,  although  they  lived  at  differ- 
ent times  and  in  different  countries,  are  unani- 
mous in  declaring  that  the  state  of  God- 
consciousness  is  the  highest.  Whenever  they 
describe  it  they  are  unanimous  in  their  de- 
scription. The  statements  of  Christ,  Buddha, 
and  Krishna,  of  Plotinus,  Eckhart,  R4ma- 
krishna,  etc.,  are  without  material  differ- 
ences. They  all  teach  that  there  is  one  uni- 
versal goal  for  all  the  seekers  after  truth,  and 
that  that  goal  is  the  attainment  of  God- con- 
sciousness. It  is  the  highest  ideal  of  all  re- 
95 


VEDANTA  PHILOSOPHY. 

ligions.  It  makes  no  difference  whether  we 
belong  to  this  sect  or  that  denomination. 
SpirituaHty  can  never  be  confined  within  any 
sect,  creed,  or  denomination,  nor  can  it  be 
limited  by  any  organized  religion.  It  de- 
pends entirely  upon  the  evolution  of  the  inner 
nature  of  the  apparent  man.  The  religion 
which  does  not  teach  it,  which  does  not  say 
that  God-consciousness  is  for  every  individual, 
irrespective  of  caste,  creed,  or  nationality, 
is  not  worthy  to  be  called  a  rehgion.  Such 
reHgions  are  artificial  and  consequently  use- 
less. Vedanta  is  not  a  dry  systerr  of  specu- 
lative philosophy,  as  some  think,  but  its  ideal 
is  to  make  each  individual  soul  reach  the 
state  of  spiritual  perfection;  to  bring  each 
soul  face  to  face  with  eternal  Truth.  Accord- 
ing to  Vedanta,  each  soul  will  attain  to  the 
state  of  God-consciousness,  sooner  or  later, 
by  the  process  of  spiritual  evolution.  "Even 
if  the  greatest  sinner,  who  has  sinned  for  a 
hundred  incarnations,  can  realize  his  divine 
nature  for  even  one  half  second,  he  shall  be 


COD-CONSCIOUSNESS. 

free  from  all  sins,  he  shall  be  pure,  perfect, 

and  godly   in  this   life.    Whosoever  reaches 

the  state  of  Samadhi,  or  God-consciousness, 

becomes  one  with  God." 
97 


How  to  be  a  Yogi,     (^'ft**  Edition.) 

BY  SWAMI  ABHEDANANDA 


I.     Introductory.  III.     Science  of  Breathing. 

11.     What  is  Yoga?  IV.     Was  Christ  a  Yogi? 

12mo,  i88  pages.     Portrait  of  author,  frontispiece. 
Cloth,  $1.25.      Postage,  8  cents. 

•*  For  Christians  interested  in  foreig^n  missions  this  book  is  of 
moment,  as  showing  the  method  of  reasoning  which  they  must  be 
prepared  to  meet  if  they  are  to  influence  the  educated  Hindu.  To 
the  OrientaHst,  and  the  philosopher  also,  the  book  is  not  without 
interest.  .  .  .  Swami  Abhedananda  preaches  no  mushroom  creed 
and  no  Eurasian  hybrid  '  theosophy.'  He  aims  to  give  us  a  com- 
pendious account  of  Yoga.  Clearly  and  admirably  he  performs  his 
task.  In  form  ihf.  little  book  is  excellent,  and  its  English  style  is 
good." — New  York  Times  Saturday  Review  o/Books^  Dec.  6,  1902. 

*•  •  How  to  be  a  Yogi '  is  a  little  volume  that  makes  very  interest- 
ing reading.  The  book  contains  the  directions  that  must  be  fol- 
lowed in  physical  as  well  as  in  mental  training  by  one  who  wishes 
to  have  full  and  perfect  control  of  all  his  powers." — Record' 
Herald^  Chicago,  Feb.  28,  1903. 

*'  The  Swfimi  writes  in  a  clear,  direct  manner.  His  chapter  on 
Breath  will  elicit  more  than  ordinary  attention,  as  there  is  much  in 
it  that  will  prove  helpful.  The  book  makes  a  valuable  addition  to 
Vedanta  Philosophy." — Mind^  June,  1903. 

**The  book  is  calculated  to  interest  the  student  of  Oriental 
thought  and  familiarize  the  unread  with  one  of  the  greatest  philo- 
sophical systems  of  the  world." — Buffalo  Courier^  Nov.  23,  1902, 

••  •  How  to  be  a  Yogi  *  practically  sums  up  the  whole  science  of 
Vedanta  Philosophy.  The  term  Yogi  is  lucidly  defined  and  a  full 
analysis  is  given  of  the  science  of  breathing  and  its  bearing  on  the 
highest  spiritual  development.  The  methods  and  practices  of  Yoga 
are  interestingly  set  forth,  and  not  the  least  important  teaching  of 
the  book  is  the  assertion  of  how  great  a  Yogi  was  Jesus  of  Naz- 
areth."—  The  Bookseller,  Newsdealer  and  Stationer,  }?Ln.  15,  1903. 

"  This  book  is  well  worth  a  careful  reading.  Condensed,  yet 
■  ^ar  and  concise,  it  fills  one  with  the  desire  to  ere.uiate  these  Yogis 
lu  auainiog  spiritual  perfection."— £/iiiX)',  Kansas  City,  Dec,  1900. 

NOTE:— Postage  is  subject  to  Parcel  Post  rates  according  to  zones 

All  orders  received  by  and  money  orders  and  checks  made 
payable  to 

VEDANTA    ASHRAMA 

Viesi  Cornwall,  Conn. 


Great  Saviors  of  the  World 

rvoi.  I.) 
A   NEW   BOOK 

BY 

SWAMI   ABHEDANANDA 

Cloth,  ;^i.oo  net.     Postage,  6  cents.     Portrait 
of  each  Savior. 

CONTENTS. 
I.  Great  Saviors  of  the  World  (Introductory.) 
II.  Krishna  and  His  Teachings. 

III.  Zoroaster  and  His  Teachings. 

IV.  Lao-Tze  and  His  Teachings. 

"These  studies  are  scholarly  and  comprehensive  reviews  of 
historic  fact.  They  are  also  broad  and  open  interpretations  of  moral 
and  spiritual  forces.  The  author's  attitude  is  reverent  toward  all. 
His  mind  is  free.  His  speech  is  peculiarly  impressive.  Surely,  it 
speaks  well  for  the  world  that  its  people  can  look  without  bitterness 
and  jealousy  upon  the  fact  that  God  has  sent,  and  will  send,  many 
Saviors  into  the  world.  This  is  a  good  study,  fitted  to  open  the 
heart  and  liberalize  miad.''''—  IVasAt'ngion  Star,  June  29,  1912. 

**  A  valuable  contribution  to  metaphysics."— /Vr^/a«<^  Oregonian. 
June  23,  Z912. 

"The  work  is  taken  up  somewhat  in  chronological  order.  .  .  . 
The  teachings  of  the  thinkers  who  form  the  subject  of  the  lectures  are 
faithfully  reported.  The  author  holds  no  special  brief  for  any  of 
those  remarkable  men  but  endeavors  to  state  precisely  what  their 
ideas  were.  The  style  of  the  author  is  interesting  as  well  as  perfectly 
hioxdy— Buffalo  News,  April  21,  1912. 

Swami  Abhedananda  emphasizes  the  similarities  in  the  teaching 
of  these  great  men.  His  aim  is  "  to  show  that  the  fundamental-  teach, 
ings  of  the  founders  of  the  great  religions  of  the  world  have  had  the 
same  spiritual  keynote  and  that  the  stories  connected  with  their  lires 
and  miraculous  deeds  are  similar  to  those  of  Jesus  Christ."— J/.  Paul 
Pionter  Press,  August  4,  i(,i2. 


Press  Notices. — Continued, 


••  He  (author)  attempts  to  explain  their  ideas  accurately  and  pays 
much  attention  to  the  legends  of  the  east  relative  to  the  origin  of  the 
great  leaders  in  sacred  affairs." — Des  Moines  Capital^  June  5,  1912. 

"  It  sets  forth  in  picturesque  language  the  principal  events  in  the 
lives  of  his  heroes  and  gives  a  good  concise  idea  of  their  teachings." 
-—The  Indianapolis  Star,  May  26,  1912. 

"Swami  Abhedananda's  discourses  point  to  the  essential  harmony 
of  religions  .  .  .  and  offer  an  unusual  opportunity  to  study  from 
conemporaneous  expressions  the  companion  viewpoints  of  faith  and 
pure  culture."— A^^w  York  World,  May  25,  1912. 

••  The  life  and  teachings  of  three  great  Sages,  of  whom  the  West- 
ern world  knows  far  too  little,  is  treated  in  a  wonderfully  clear  and 
attractive  manner.  .  .  .  Their  illumined  efforts  in  lifting  up  a  new 
ensign  for  the  people  of  their  respective  countries  are  described  by  an 
Oriental  Scholar,  who  is  perfectly  fitted  for  the  task,  and  has  familiar- 
ized himself  with  the  available  records  of  their  almost  superhuman 
labors.  Each  of  these  great  souls  is  made  to  live  again  in  the  respect- 
ive chapters  of  this  engrossing  work,  very  interesting  side  lights  are 
thrown  on  alleged  inaccuracies,  many  abscure  points  are  made  plain, 
and  the  underlying  principles  they  set  out  to  teach  are  conveyed  in 
simple,  but  scholarly  style."— 7"^^  Column,  June,  1912, 

*' Swami's  book  will  do  infinitely  more  good  at  the  present  time 
in  the  west  than  any  book  he  could  have  written  upon  the  different 
schools  of  Vedanta." — Vedanta  Universal  Messenger,  Dec,  1912. 

"It  breathes  the  spirit  of  deep  vision  and  profound  learning  and 
one  sees  that  the  Swami  is  actuated  by  the  spirit  of  his  Master,  Sri 
Ramakrishna,  that  Synthesis  of  the  Religious  Consciousness.  .  .  . 
The  quotations  from  learned  authors,  bearing  relation  to  the  historical 
features  of  the  AvatSras  with  which  the  book  is  replete,  shows  how 
diligently  the  Swami  has  prepared  himself  for  his  arduous  task.  He 
has  left  nothing  unsaid. — Awakened  India,  Nov.,  1912. 

"This  collection  of  lectures  by  the  well-known  Vedantist  con- 
stitutes the  first  of  a  series  of  three  volumes  dealing  with  the  same 
subject.  As  the  author  indicates  in  his  preface,  the  word  "  Saviour" 
is  used  by  him  in  the  broad  sense,  and  not  as  denoting  "a  Saviour 
who  saves  from  eternal  damnation."  The  present  volume  deals  with 
the  lives  and  teachings  of  Krishna,  Zoroaster,  and  Lao-Tze,  viewed 
in  the  unifying  light  of  the  Vedanta.  The  many  admirers  of  SwSmi 
Abhedananda's  works  will  welcome  this  addition  to  the  list,  whilst 
those  who  have  not  yet  had  the  pleasure  of  becoming  acquainted 
with  the  grandeur  of  the  teachings  of  this  religio-philosophy,  through 
the  light  of  which  "the  Unity  of  the  Godhead  under  variety  of  names 
and  forms"  may  be  perceived,  will  assuredly  read  the  book  not  only 
with  interest,  but  come  from  its  perusal  with  the  conviction  that  the 
Swami  possesses  the  happy  gift  of  bringing  to  light  in  an  interesting 
and  attractive  manner  the  harmony  existing  between  the  leading 
world-religions." — Occult  Review,  July,  1912,  London,  England. 


In  the  Press 

GREAT  SAVIORS  OF  THE  WORLD 
Vols.  II.  and  III. 


Human  Affection  and 
Divine  Love 

BY 

SWAMI   ABHEDANANDA 
Flexible  cloth.     Price,  50  cents.     Postage,  3  cents. 

A  suitable  gift-book  full  of  inspiring  thoughts.  It  describes 
the  evolution  of  Love  in  its  various  stages — animal,  human, 
and  divine  ;  and  shows  that  love  is  not  an  emotional  sentiment 
as  commonly  understood  but  an  attribute  of  our  Real  Self. 

"  Beautifully  expressed  sentences,  on  the  idealism  of  love,  reflected 
from  India." — Portland  Oregonian^  June  23,  1912. 

"Never  under  any  circumstances  is  divine  love  an  evil  thing,  but 
is  everlasting  in  its  beneficent  blessings.  In  this  little  book  the  author 
contrasts  the  enduring  beauty  of  the  divine  love  with  that  of  human 
affections  which  if  misdirected  in  its  selfishness  results  in  murder, 
robbery  and  other  crimes.  His  book  is  divided  into  two  parts  and  the 
latter  includes  numerous  quotations  to  prove  his  argument."—/?/* 
Moisnes  Capital^  June  5,  1912. 

"  It  is  written  simply  and  the  mysticism  in  it  is  somewhat  akin  to 
the  mysticism  of  Maeterlinck,  Emerson  and  of  Thomas  A  Kempis— 
different  as  they  all  are."— J/.  Paul  Pioneer  Press,  Aug.  4,  1912. 

*'  A  tiny  book  but  containing  a  volume  of  profound  thought  wis- 
dom and  beauty.  It  was  Drummond  who  wrote  that  the  greatest 
thing  in  the  world  was  "  Love,"  and  since  then  love  has  somehow  had 
a  greater  significance  and  more  exalted  place  in  the  world  than  it  ever 
occupied  before.  But  even  Drummond  did  not  put  it  on  the  high 
plane  or  give  it  such  exquisite  meaning  as  this  writer  has.  He  casts 
away  the  material  and  shows  that  the  love  that  exalts,  the  love  that 
worketh  only  good  reaches  through  the  material  to  the  divined—Ore* 
gon  Journal,  April  28,  1912. 


Press  Notices. — Continued. 

"  Human  affection  has  ever  been  manifested  in  attachment  to  some 
object,  and  the  enlightened  passages  in  this  practical  little  volume 
8how  the  same  tendency  on  the  animal  plane  by  means  of  a  very  fine 
comparison.  The  nature  and  expression  of  Divine  Love  is  also  very 
skillfully  analysed,  and  a  nice  distinction  drawn,  between  it  and  the 
human  quality.  The  author  feelingly  portrays  an  ideal  behind  both, 
which  might  well  be  adopted  by  the  individual,  and  typified  in  his 
relation  to  others  in  daily  life,  with  invaluable  results  to  all.  The 
words  of  the  Swami  on  "that  Divine  Love  that  knows  no  fear,"  but 
realizes  everything  comes  from  God  are  uttered  in  a  decisive  style  that 
will  appeal  to  an  army  of  souls,  who  to-day  feel  the  truth  of  such  a 
principle.  Those  will  be  greatly  helped  by  the  plain  and  highly  intell- 
igent explanation  of  a  great  truth,  in  which  the  vividness  of  Oriental 
expression  is  reproduced  in  Western  terms  by  a  master  of  both 
languages.  This  especially  applies  to  the  closing  chapter  where  aptly 
chosen  illustrations  so  dear  to  the  oriental  mind  elucidate  the  two 
characteristics  of  ecstatic  love,  the  three  states  of  consciousness  and 
their  correspondence  to  the  five  sheaths  of  the  soul,  beyond  which  is 
the  True  Self,  the  Absolute.  An  elevating  manual  quite  in  keeping 
with  the  Author's  previous  best  work."— TA*  Column,  June,  igta. 

"  It  is  thoroughly  sound  and  happily  written  book,  a  fine  intro- 
duction to  Bhakti  Marga.  It  is  profitable  reading  to  every  person 
while  to  the  more  philosophically  inclined  it  affords  valuable  instruct- 
ion."—TA*  Brahmavadin,  Madras  India,  Dec,  1912. 

"  Carefully  does  the  Swami  draw  the  distinction,  showing  how 
human  love  attains  its  climax  in  directing  itself  to  God.^''— Awakened 
India,  Nov.,  1912. 

"This  is  a  book  presenting  somewhat  of  the  old.Indian  phil- 
osophy, which  is  noble  and  pure.  It  is  in  no  sense  a  departure  from 
Western  thought,  as  one  might  be  led  to  suppose.  It  is  well  written 
and  free  from  metaphysical  speculations."— ^r<7tf*4/y»  Eagle,  June  14, 
1913. 


Unity  and  Harmony 

A  New  Lecture  by 

SWAMI   ABHEDANANDA 

Price,  15  cents.      Postage,  2  cents. 


Divine  Heritage  of  Man.  ^ 

BY  SWAMI  ABHEDANANDA 

I2mo,  215   pages.      Portrait  of  author,  frontispiece. 
Cloth,  $1.25.     Postage,  8  cents. 

Contents.  I.  Existence  of  God.  II.  Attributes  of  God. 
III.  Has  God  any  Form?  IV.  Fatherhood  and  Motherhood 
of  God.  V.  Relation  of  Soul  to  God.  VI.  What  is  an  Incar- 
nation of  God  ?  VII.  Son  of  God.  VIII.  Divine  Principle 
in  Man. 

"  The  SwSmi  Abhed^nanda's  writings  are  also  companionable  and  read- 
able. .  .  .  The  Philosophy  of  India,  being  the  bringing  together  of  the 
best  thoughts  and  reasonings  of  the  best  men  for  the  thousands  of  preced- 
ing years,  had  under  consideration  the  self-same  problems  that  are  to-day 
vexing^  the  souls  of  our  philosophers.  The  SwSmi's  book  is  therefore  not 
so  radical  r  departure  from  accepted  thought  as  might  at  first  be  imagined. 
...  It  is  not  meat  for  babes,  but  rather  will  it  give  new  lines  of  thought 
to  the  brightest  intellects." — Transcript,  Boston,  Aug.  1903. 

•'  His  method  of  dealing  with  these  fundamental  questions  is  peculiarly 
free  both  from  dogmatic  assertion  and  from  pure  metaphysical  specula- 
tion."—/«/^r-C>c-«ra«,  Chicago,  Aug.  1903. 

"  He  bases  his  arguments,  not  on  theological  hypotheses,  but  on  scientific 
facts." — Cleveland  Plain  Dealer,  Aug.  1903. 

"  It  is  written  in  a  plain  and  logical  style,  and  cannot  fail  to  interest  all 
who  are  anxious  for  information  concerning  the  philosophy  of  which  the 
author  is  such  an  able  exponent." — Times  Pittsburg,  June,  1903. 

"  A  glance  over  a  few  of  its  pages  would  be  sufficient  to  convince  the 
reader  that  he  is  in  the  presence  of  an  intellect  of  high  order,  more 
thoroughly  conversant  with  the  philosophies  and  sciences  of  the  Occi- 
dental world  than  most  Europeans  or  Americans.  .  .  .  The  "Divine 
Heritage  of  Man  "  gives  a  rare  insight  into  the  religious  views  of  educated 
Hindoos  and  in  its  argumentation  furnishes  an  intellectual  treat," — 
Chronicle,  San  Francisco,  Aug.  1903. 

"  Fully  cognizant  of  modern  scientific  discoveries,  the  author  treats 
his  subject  broadly." — Bookseller,  Newsdealer,  and  Publisher,  New 
York,  Aug.  1903. 

•'  The  student  of  religions  will  find  much  of  value  in  the  discourses, 
since  they  are  full  of  historical  information  concerning  the  origin  and 
growth  of  certain  ideas  and  beliefs  dominant  in  Christianity." — Republic 
can,  Denver,  July,  1903. 

"  There  is  no  disposition  on  the  part  of  the  author  to  assail  any  of  th« 
Christian  principles,  but  he  simply  presents  his  subject  with  calmness^ 
not  attempting  to  reconcile  religion  and  science,  for  to  him  they  ax« 
one." — Washington  Post,  June,  1903. 


Self-Knowledge  (Atma-Jnana). 

BY  SWAMI  ABHEDANANDA 

Cfeth,  $1.25.     Postage,  8  cents.     Portrait  of  author, 
frontispiece. 

Contents. 
I.  Spirit  and  Matter.  IV .  Search  after  the  Self. 

II.  Knowledge  of  the  Self.  V.  Realization  of  the  Self. 

III.  Prana  and  the  Self.  VI.  Immortality  and  the  Self. 

*'  So  practically  and  exhaustively  is  each  phase  of  the  subject 
treated  that  it  may  well  serve  as  a  text-book  for  anyone  striving 
for  self-development  and  a  deeper  understanding  of  human  nature." 
—  Toro7ito  Saturday  Night,  Dec.  1905. 

"It  will  also  be  welcomed  by  students  of  the  Vedic  Scriptures, 
since  each  chapter  is  based  upon  some  one  of  the  ancient  Vedas 
known  as  the  Upanishads,  and  many  passages  are  quoted."— 
Chicago  Inter-Ocean,  Jan.  1906. 

*'  The  book,  from  the  gifted  pen  of  the  head  of  the  Vedanta 
Society  of  New  York,  presents  in  a  clear  manner,  calculated  to 
arrest  the  attention  of  those  not  yet  familiar  with  Vedic  literature, 
the  principles  of  self-knowledge  as  taught  by  the  leaders  of  that 
philosophy.  .  .  .  The  many  passages  quoted  prove  the  profound 
wisdom  and  practical  teaching  contained  in  the  early  Hindu  Scrip- 
tures."—  Waslmigton  Everting  Star,  Dec.  1905. 

*'  A  new  book  which  will  be  welcome  to  students  of  Truth, 
whether  it  be  found  in  the  Eastern  religions,  in  modern  thought 
or  elsewhere," — Unity ^  Nov,  1905. 

"The  book  is  very  well  written." — San  Francisco  Chronicle^ 
Dec.  1905. 

"  In  forcefulness  and  clearness  of  style  it  is  in  every  way  equal 
to  the  other  works  by  the  Swami  Abhedananda,  who  has  always 
shown  himself  in  his  writings  a  remarkable  master  of  the  English 
language." — Mexican  Herald,  Dec.  1905. 

*'  The  volume  is  forcefully  written,  as  are  all  of  this  author*s 
-works,  and  cannot  fail  to  be  of  great  interest  to  all  who  have  entered 
this  field  of  thought.  A  fine  portrait  of  the  Swami  forms  the 
frontispiece." — Toledo  Blade,  Nov.  1905. 


India  and  Her  People 

{Lectures  delivered  before  the  Brooklyn  Institute 

of  Arts  and  Sciences  during  the  season 

of  igo5-igo6) 

BY 

SWAMI    ABHEDANANDA 

THIRD  EDITION 

Cloth,  $1.50  Postage,  10  Cents 

Contents 
I.  Philosophy  of  India  To-day. 
II.  Religions  ci  India. 

III.  Social  Status  of  India:  Their  System  of  Caste. 

IV.  Political  Institutions  of  India. 
V.  Education  in  India. 

VI.  The  Influence  of  India  on  Western  Civilization  and  the 
Influence  of  Western  Civilization  on  India. 

"  T^is  book  has  more  than  usual  interest  as  coming  from  one  who 
knows  the  Occident  and  both  knows  and  loves  the  Orient.  ...  It 
is  decidedly  interesting.  .  .  .  The  book  has  two  admirable  qualities: 
breadth  in  scope  and  suggestiveness  in  material." — Bulletin  of  the 
American  Geographical  Society^  Sept,  1906. 

"This  volume,  written  in  an  attractive  style  and  dealing  with  the 
life,  philosophy  and  religion  of  India,  should  prove  a  useful  addition  to 
the  literature  of  a  fascinating  and  as  yet  largely  unknown  subject.  It 
is  designed  for  i>opular  reading,  the  metaphysical  portions  being  so 
handled  that  the  reader  runs  little  risk  of  getting  beyond  his  depth." 
— Literary  Digest,  Feb.  16,  1907. 

"  The  Swami  possesses  the  exceptional  advantage  of  being  able  to 
look  upon  his  own  country  almost  from  the  standpoint  of  an  outsider 
and  to  handle  his  subject  free  from  both  foreign  and  native  prejudice." 
—New  York  lVor/cl,Aug.  4,  1906. 

"  It  is  a  valuable  contribution  to  Western  knowledge  of  India,  con- 
taining precisely  what  the  American  wants  to  know  about  that  region,' 
— IVashington  Evening  Star,  Aug.  4,  1906. 

*•  It  is  impossible  to  quarrel  with  his  book.  He  (Swami)  writes  too 
interestingly  and  he  is  a  man  with  a  mission." —  The  Sunday  Oregoninn, 
Aug.  26,  1906. 


PRESS  NOTICES  OF  "INDIA  AND  HER   PEOPLE." 

"The  views  set  forth  in  this  work  by  Swami  Abhedananda  ...  are 
interesting',  as  being  those  of  a  native  of  India  who  has  devoted  much 
time  and  attention  to  the  study  of  those  questions  which  affect  the 
government  and  general  administration  of  the  country.  The  author 
has  selected  a  wide  range  of  subjects  for  treatment,  embracing  the 
social,  political,  educational,  and  religious  conditions  as  they  now  exist, 
and,  speaking  generally,  has  invariably  exercised  sound  tact  and  judg- 
ment in  discussing  the  many  different  questions  embraced  under  those 
headings." — Journal  of  the  Royal  Colonial  Institute^  April,  IQ07, 
London,  England. 

'*  An  excellent  contribution  to  the  very  scanty  literature  on  India. 
...  All  chapters  are  instructive  to  any  one  aspiring  to  a  knowledge 
of  this  vast  country.  ...  It  is  a  book  which  every  non-Indian  visit- 
ing India  or  making  a  temporary  or  permanent  stay  therein,  and  also 
every  son  of  the  soil,  should  have  by  his  side." — The  Arya^  February^ 
1907,  Madras,  India, 


Reincarnation. 


(New  and  Enlarged  Edition,} 

I.  Reincarnation. 

II.  Heredity  aiid  Reincarnation. 

III.  Evolution  and  Reincarnation. 

IV.  Which  is  Scientific,  Resurrection  or  Reincarnation? 
V.  Theory  of  Transmigration. 

Paper,  50  cents.     Cloth,  75  cents.    Postage,  5  and  7  cents. 

"In  these  discourses  the  Swami  A  bhedananda  considers  the  questions 
of  evolution  and  the  resurrection  in  their  bearing  upon  the  ancient 
teaching  of  rebirth,  the  truth,  logic  and  justice  of  which  are  rapidly 
permeating  the  best  thought  of  the  Western  world.  For  the  preserva- 
tion of  this  doctrine  mankind  is  indebted  to  the  literary  storehouses  of 
India,  the  racial  and  geographical  source  of  much  of  the  vital  knowledge 
of  Occidental  peoples.  Reincarnation  is  shown  in  the  present  volume 
to  be  a  universal  solvent  of  life's  mysteries.  It  answers  those  questions 
of  children  that  have  staggered  the  wisest  minds  who  seek  to  reconcile 
the  law  of  evolution  and  the  existence  of  an  intelligent  and  just  Creator, 
with  the  proposition  that  man  has  but  a  single  lifetime  in  which  to  de- 
velop spiritual  self-consciousness.  It  is  commended  to  every  thinker." 
—'Mind,  February,  IQOO. 

"  It  is  a  work  which  will  appeal  to  the  novice  for  its  simplicity  and 
definite  quality,  and  to  the  student  for  its  wealth  of  knowledge  aod 
suggestion." — Vedanta  Monthly  Bulletin^  Sept.y  1907. 

"The  book  should  prove  a  valuable  acquisition." — The  Eveni>ig 
Sun,  J^.  v.,  December  21,  1907. 

"This  is  the  work  of  a  man  of  fine  education  and  of  fine  intellect. 
.  .  .  (Reincarnation)  as  expounded  by  Swami  Abhedananda  is  very 
plausible,  quite  scientific,  and  far  from  uncomforting.  The  exposition 
contained  in  this  little  book  is  well  worth  reading  by  all  students  of 
metaphysics.  There  is  not  the  slightest  danger  of  its  converting  or 
perverting  any  one  to  a  new  and  strange  religion.  Reincarnation  is 
not  religion,  it  is  science.  Science  was  never  known  to  hurt  anybody 
but  scientists." — Brooklyn  Eagle,  December  13,  1907, 


WORKS  BY  SWAMI  ABHEDANANDA. 


Philosophy  of  Work. 

I.     Philosophy  of  Work, 
II.     Secret  of  Work. 
III.     Duty  or  Motive  in  Work, 

paper,  50  cents.     Cloth,  75  cents.     Postage,  2  and  6  cents. 

*'  In  this  volume  the  Vedanta  Society  presents  three  lectures  by  the 
leader  of  the  Hindu  religious  movement  that  is  making  much  head- 
way among  philosophic  minds  throughout  the  United  States.  The 
book  is  an  excellent  antidote  to  the  gospel  of  selfism  now  popular 
in  many  quarters,  and  a  copy  should  be  in  the  hands  especially  of 
every  ambitious  seeker  after  the  loaves  and  fishes  of  material  desire. 
It  shows  the  folly  of  slavery  to  sense  and  the  means  of  escaf>e  from 
the  thraldom  of  egoism,  while  elucidating  the  Hindu  concept  of 
many  things  that  are  '  race  problems'  because  of  individual  igno* 
ranee  of  spiritual  principles.  These  discourses  merit  a  wide  ciroUaF 
Uon  among  unprejudiced  minds." — Mind,  February,  1903. 


Single  Lectures. 


Christian  Science  and  Vedanta. 

Cosmic  Evolution  and  its  Purpose. 

Divine  Communion. 

Does  the  Soul  Exist  after  Death? 

The  Motherhood  of  God. 

The  Philosophy  of  Good  and  Evil. 

The  Relation  of  Soul  to  God. 

Religion  of  the  Hindus. 

Scientific  Basis  of  Religion. 

Simple  Living. 

Spiritualism  and  Vedanta. 

The  Way  to  the  Blessed  Life. 

Who  is  the  Saviour  of  Souls  ? 

Why  a  Hindu  Accepts  Christ  and  Rejects  Churchianity. 

Why  a  Hindu  is  a  Vegetarian. 

Woman's  Place  in  Hindu  Religion. 

The  Word  and  the  Cross  in  Ancient  India. 

15  cents  each.     Postage,  2  cents  each. 
Single  Lectures  Parts  I  &  H.    Bound  in  cloth,  each  $1.25. 
Postage,  8  cents. 


The  Sayings  of  Sri  Ramakrishna. 

COMPILED   BY 

SWAMI  ABHEDANANDA. 

234  pages.      Flexible  cloth,  gilt  top,       $1.00.     Postage,  6c. 

R&makrishna  was  a  great  Hindu  saint  of  the  nineteenth  century 
who  has  already  had  an  influence  on  the  religious  thought  of 
America  and  England  through  the  teachings  of  his  disciples, 
Swami  Vivek&nanda,  SwSmi  AbhedSnanda,  and  others.  His  Say- 
ings are  full  of  broad,  practical,  non-sectarian  instructions  concern- 
ing the  spiritual  life  which  cannot  but  give  help  and  inspiration 
to  the  followers  of  all  creeds.  The  present  volume  contains  a 
larger  number  of  Sayings  than  has  yet  appeared  in  any  one  English 
collection.  For  the  first  time  also  they  have  been  classified  into 
chapters  and  arranged  in  logical  sequence  under  marginal  head- 
ings, such  as  "All  creeds  paths  to  God,"  "  Power  of  Mind  and 
Thought,"  "Meditation,"  "Perseverance."  As  an  exposition  of 
the  universal  truths  of  Religion  and  their  application  to  the  daily 
life  this  book  takes  its  place  among  the  great  scriptures  of  the 
world. 

Spiritual  Unfoldment. 

BY  SWAMI  ABHEDANANDA 

I.  Self-control. 

n.  Concentration  and  Meditation. 

III.  Grod-consciousness. 

Paper,  50  cents.     Cloth,  75  cents.     Postage,  2  and  6  cents. 

•'  This  attractive  little  volume  comprises  three  lectures  on  the 
Vedanta  Philosophy.  The  discourses  will  be  found  vitally  helpful  even 
by  those  who  know  little  and  care  less  about  the  spiritual  and  ethical 
teachings  of  which  the  Swami  is  an  able  and  popular  exponent.  As 
the  Vedanta  itself  is  largely  a  doctrine  of  universals  and  ultimates,  j(o 
also  is  this  book  of  common  utility  and  significance  among  all  races  of 
believers.  Its  precepts  are  susceptible  of  application  by  any  rational 
thinker,  regardless  of  religious  predilection  and  inherited  prejudices. 
The  principles  set  forth  by  this  teacher  are  an  excellent  corrective  of 
spiritual  bias  or  narrowness,  and  as  such  the  present  work  is  to  be  com- 
mended. It  has  already  awakened  an  interest  in  Oriental  literature  that 
augurs  well  for  the  cause  of  human  brotherhood,  and  it  merits  a  wide 
circulatioa  among  all  who  cherish  advanced  ideals."— i)//«</,  A^ils 


What  is  Vedanta? 


Pamphlet  printed  for  distribution  containing  a  short  exposition  of 
the  fundamental  teachings  of  the  Vedanta  Philosophy.  x2mo,  8  pp. 
Price,  10  cents. 


The  Gospel  of  Ramakrishna. 

Authorized  Edition. 
WITH  AN  INTRODUCTION  BY 

swAmi  abhedananda. 

448  pages;  with  two  pictures,  maginal  notes,  and  index. 

Flexible  silk  cloth,  gilt  top,  $1.50  net.     Postage,  7  cents. 

Full  leather   binding,   flexible  cover,  circuit  edge  with  red 

and  gold  in  the  style  of  "Teachers'  Bible." 

$3.00  net.     Postage,  8  cents. 

"The  sayings  of  a  mystic  who  has  much  influence  in  India 
and  who  has  been  made  known  to  the  Western  world  by  various 
missionary  '  Swamis '  will  be  found  in  <  The  Gospel  ol  Rama- 
krishna.* They  have  been  translated  into  excellent  English." 
—  The  Sun,  New  York. 

"  *  The  Gospel  of  Ramakrishna  *  contains  the  religious 
teachings  of  this  modern  Hindu  saint  whose  life  contained  so 
many  good  deeds  that  his  followers  thought  him  little  short  of 
divine." —  The  Boston  Globe^  Boston,  Mass. 

"  During  his  lifetime  his  career  and  personality  attracted 
much  attention  from  English  and  German  scholars  of  the  nine- 
teenth century." — The  Chicago  Inter-Ocean,  Chicago,  III. 

"The  book  is  filled  with  beautiful  thoughts  and  beauti- 
ful teachings,  which,  if  followed,  would  lead  to  a  perfect  life. 
One  cannot  marvel  that  the  sayings  of  Ramakrishna  made  a 
deep  impress  on  modern  Hindu  thought.  He  was  at  least  a 
great  and  wise  scholar,  and  gave  goodly  advice  to  his  followers.** 
— The  San  Francisco  Examiner,  San  Francisco,  Cat. 

"  It  is  a  remarkable  book  and  it  should  be  a  rare  privilege 
to  read  it." — The  Oregonian,  Portland,  Oregon, 


14  DAY  USE 

RETURN  TO  DESK  FROM  WHICH  BORROWED 

LOAN  DEPT. 

This  book  is  due  on  the  last  date  stamped  below,  or 

on  the  date  to  which  renewed. 

Renewed  books  are  subject  to  immediate  recall. 


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